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Jnana (Sankalini

Tantra

Paramahamsa Prajnanananda

JnanaSankalini

Tantra

Lord Shiva revealing the secrets of Tantra to Parvati

The author being blessed by his Master

Jnana Sankalini

Tantra

PARAMAHAMSA P R A J N A N A N A N D A

JnanaSankalini

Tantra

® Prajnana Mission
First Edition 2004

Paperback ISBN 3-902038-18-7
Hardbound ISBN 3-902038-20-9

Published by: Prajna Publication Diefenbachgasse 38/6, A-1150 Viexuia

No part of this publication may be reproduced, stored in a retreival system or
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British Library Catauxiuing in Publication Data

A CATALOGUE RECORD OF THIS BOOK IS AVAILABLE FRCM THE BRITISH LIBRARY
Printed and distributed by Sai Towers Publishing, Bangalore.

DEDICATION

To the memory of my beloved Guruji, source of knowledge,
infinite compassion and love, who taught me by his living
example the qualities a teacher should cultivate and blessed me
by making me a recipient of his wisdom.

May this work be a reflection of his teaching, and prove a
valuable tool along the road of self-enquiry.

With boundless love,
Prajnanananda

ACKNOWLEDGEMENT

This book was the patient work of many years. No good work is
accomplished without cooperative effort and the blessings of God
and Gurus. My sincere love and appreciation to one and all who
have helped me in various ways to bring out this book.

God will bless them,
Prajnanananda

CONTENTS

PART I The Vedic Culture . 13

The Science of Tantra . 15

Definitions of Tantra . 16

Misinterpretation through the Ages .19

Consciousness and Energy . 20

Tantric Literature . 21

Integration between the Vedas and Tantra. 23

The Sacred Trilogy .25

Tantra as a Philosophy .27

The Seven Steps . 30

The Triple Qualities of Nature.34

The Five Principles . 36

Tables 1—4.48

Spiritual Significance of the Cremation Ground.50

Shava Sadhana . 51

Munda Sadhana . 52

Kapalika . 53

Aghora Sadhana. 54

Guru and Disciple . 54

The Guru’s Role . 56

The Disciple’s Role . 58

Diksha . 60

Ishta Devata . 62

Ishta Mantra . 63

Japa . 65

Kundalini and the Chakras . 66

Summary . 68

PART II Introduction . 73

Jnana Sankalini Tantra . 75

Epilogue . 230

Glossary

PART I

Introduction to
Jnana Sankalini Tantra

JNANA SANKAL1NI TANTRA

The Vedic Culture

When I was a young boy, living in a village in India, I came
across a few practitioners of Tantra, known as tantrics. They
wore distinctive red clothing, their bodies were smeared with
ashes, supposedly collected from the cremation ground, their
foreheads were lined with vermilion and they carried a damaru
or tabor in their hand as well as a trumpet-shaped horn. Their
eyes seemed to be permanently blood-shot and they wore
rosaries around their necks, some even carried human skulls.
Their ferocious appearance created fear in the minds of innocent
people, especially small children, and many stories were told
about their supernatural powers.

Later in life I had the opportunity to meet some well-trained
tantrics and was impressed with their practices and achievements.
After I met my Gurudev many of my former doubts on Tantra
disappeared. Under his guidance, I had the rare opportunity to study
some of the tantric texts and delve into the corresponding scriptures
with a meditative outlook.

My beloved Gurudev taught me that life is an opportunity to
manifest love, harmony, and peace. The combination of these qualities
is known as divinity, and all religions and spiritual paths are designed
to manifest this divine nature and help each individual reach the
highest stage of realization.

The Vedas are a storehouse of spiritual wisdom with no known
individual authorship. The ancient ris his, by contemplation and
meditation, handed down this sacred knowledge through oral tradition
to enrich the spiritual life of generation after generation. The Vedic
culture of spirituality and wholesome living predates recorded history
and takes into account every aspect of human life including our
overall physical, emotional, intellectual, and spiritual development.

At a later period Sage Vyasa compiled the Vedas and edited
them into four major parts: Rig, Yajur, Sama, and Atharva or

JNANA SANKALINI TANTRA

Atharvana. These four Vedas became the source of various
philosophical traditions and scriptures in India. Rig comes from
the root word richa, which means ‘to pray’ or ‘to speak.’ The
Rig Veda is the art of praying outwardly and inwardly. Yuj means
‘to be united with divinity’ and yaj is ‘to worship.’ The Yajur
Veda therefore, unites the seeker with divinity in holy worship.
The Sama Veda brings all round harmony in every step of life
while Atharva or Atharvana Veda (the source of Tantra) teaches
us how to reach the ultimate goal of life through other means.
The Vedas are also divided into two major sections:

karma kanda or the Path of Action,
jhana kanda or the Path of Knowledge.

Every individual has immense spiritual potential waiting to be
tapped through either of these paths otherwise known as nigama.
These sacred texts lead a devotee towards the attainment of
perfection and the manifestation of one’s inherent divinity. The
Path of Action is extremely elaborate and systematic. It involves
many ritualistic practices that help a seeker to achieve inner
purification. The Path of Knowledge contained in the last part of
the Vedas is also known as Vedanta or the Upanishads and highlights
the philosophical and intellectual understanding of life itself and
the goals to be achieved through self-enquiry and meditation.

The fourth Veda or Atharvana was revealed in order to make
the ritualistic practices simpler and more readily accessible to
the average person. One of the particular disciplines that the
Atharvana Veda sets out is known as Tantra.

The Vedas include the two notions of nigama and agama, both
words go back to the root verb gam, which means ‘to go,’ ‘to acquire,’
or ‘to obtain.’ Both paths are intended to help human evolution and
uncover the spiritual treasure hidden within each human being. In
time, Tantra evolved as a distinct spiritual practice with its own texts,
scriptures, interpretations, and teachers.

JNANA SANKALINI TANTRA

The Science of Tantra

The Vedas, otherwise known as nigama, are considered the
compilation of all knowledge. From this sacred source emanates the
science of Tantra, which is also called agama. The Vedas describe
ways to obtain knowledge, whereas the Tantras emphasize sincere
practice.

Tantra is a universal method or practice (sadhana) developed to
bring God into our life and can be followed irrespective of any
religion. Tantra has endured much notoriety and has been misused
because of wide misinterpretation and emphasis on the ability to
acquire occult powers. Without the proper understanding of the nature
and mode of practice, these abilities are usually used merely to
procure elusive enjoyment and can be short lived. In reality Tantra
is a highly regulated and disciplined path. Tantric practices were
not only developed to address the minor misfortunes and practicality
of everyday life, but to ultimately help the seeker gain spiritual
enlightenment and Self-realization.

agatam Siva vaktre ca gatam ca girija Srutau
matam ca vasudevasya tenagama iti smrtah

“That which proceeds from the mouth of Shiva and enters into the
ears of Girija (Parvati or Shakti) and that which is the opinion of
Vasudeva is known as agama.”

In this way the supreme knowledge of Lord Shiva, taught to
Parvati for the purpose of self-evolution, is known as agama.

sarvartha yena tanyante trayante ca bhayat janan
iti tantrasya tantratvam tantrajna paricaksate

“It is Tantra, as described by its masters, that bestows all goals
and liberates a person from all fear.”

Human life is burdened by hurdles and difficulties. Every
individual seeks to be rid of trouble, disease, and worry. With a
proper focus and an attitude of non-attachment, any problem

JNANA SANKALINI TANTRA

can be overcome. Mastering the science of Tantra helps to
diminish suffering and eventually reach liberation. The practice
of Tantra incorporates three aspects:

1) Ritualistic practices,

2) Esoteric, meditative practices,

3) A philosophical outlook towards life.

The guru knows, according to the individual makeup and capacity
of each student, what steps or techniques will best hasten one’s
spiritual evolution. The teachings are imparted with the disciple’s
highest good in mind and consist of very precise analyzed methods
that should be followed exactly as they are taught. The disciple is
given the tools or technology necessary to achieve the highest stage
of realization. Tantra claims that through sincere effort and the
strongest desire, liberation is possible within a single human lifetime.

Definitions of Tantra

The word Tantra can be interpreted in several ways. It is originally
derived from the root verb tan, which means ‘continuation,’
‘diffusion,’ and ‘expansion.’ Its practice is designed to expand
spiritual experience and acquire a higher level of consciousness.
Another root of Tantra is tantr, which means ‘to rule,’ ‘to govern,’
‘to control,’ ‘to perform,’ and ‘to keep in order.’ In this way, through
a disciplined and highly regulated spiritual life, Tantra is a means to
expand individual consciousness into universal consciousness.

tvam atra tatra sarvatra iti tantra

“O God! You are here, there, and everywhere, such experience is

Tantra.”

A highly advanced spiritual seeker is able to experience God
in all and all in God. Only a tranquil mind with a universal
outlook can grasp this state.

JNANA SANKALINI TANTRA

sarva jnanaraji vistarena vistrnoti
yat sastram tat tantra sastram

“The scripture of Tantra is such that it enables one to widen
the periphery of knowledge.”

Knowledge is strength and brings a seeker to the door of
liberation. Knowledge, in tantric terms, is the result of action and
becomes the seed of supreme love. Once this seed is implanted in
the heart of a suitable person it is ever expanding. Another definition
of Tantra is that it is the art of gaining freedom from the cage of the
three bodies. Each human being, i.e., the soul, is the child of God
housed in a shrine, the body temple. The body is not one but three:
gross (physical), astral (mind), and causal (ignorance). Through the
practice of a spiritual life, filled with devotion, a devotee can obtain
detachment from one’s body and experience the latent divinity
already existing within. The soul’s journey is from the un-manifested
stage to the manifested stage and then back again to the un¬
manifested stage.

tanu traya tarana iti tantra

“The state of freedom from attachment to the three bodies.”

tarn trana karoti iti tantra
“Tantra is the scripture of liberation.”

Ignorance is the cause of suffering and attachment. Knowledge
brings liberation because it dispels the darkness of ignorance.
Expansion (tan) and contraction have to do with the breath and are
correlated to life and death respectively. Narrowness in mind, heart,
and expression is the cause of suffering, while expansion in love
and understanding leads to abiding peace and liberation. Breath is
the external manifestation of life. In every disposition your breath
changes. A normal breath is every four seconds. Extreme emotion
makes you gasp or pant. Rapid breathing, at an interval of one to

JNANA SANKALINI TANTRA

five every two seconds, portrays strong emotion such as anger
and passion, which only lead to suffering. When the duration of
the breath is prolonged and expanded, inner peace and calmness
can be achieved. If tan means ‘expansion,’ trana means
‘liberation,’ so tantra is a path to liberation through expansion
or prolongation of the breath. This facilitates an amplified
capacity to understand the deeper meaning of life.

The common goal of all religions is addressed in different
terms. In Hinduism it is known as moksha, in Buddhism it is
called nirvana, and in Christianity it is thought of as entering
the Kingdom of Heaven. Nirvana, in Sanskrit, is translated as
extreme tranquility leading to a breathless state. In the Gospel
of John, Jesus says God should be worshipped “in spirit and
truth.” In Latin, ‘spirit’ can also mean ‘breath.’ In other words,
the Kingdom of Heaven is to be experienced within through
breath-control and self-discipline. To attain the universal goal
of abiding peace and happiness and liberation, it is necessary to
use the tantric tool of expansion through breath regulation. Tantra
provides a method by which the breath can be expanded to
hasten spiritual evolution. A normally active, healthy individual
breathes an average of 21,600 times a day. Through a disciplined
lifestyle and the art of breath-control, this can be reduced to
2,000 times a day. My own beloved Guruji, Paramahamsa
Hariharananda, repeatedly instructed,

“Breath control is self-control.

Breath mastery is self-mastery.

Breathless stage is deathless stage.”

Tantra is a sadhana, which employs a systematic step-by-
step approach with a rigorous physical and psychological
discipline that brings about the over-all development of the
individual. Tantra is not only a spiritual discipline but it is also a
regulated path, open to all religions, that seeks to bring God
into every day life by developing a universal outlook.

JNANA SANKALINI TANTRA

Misinterpretation through the Ages

With the passage of time, the real meaning of Tantra and tantric
practices has been widely misunderstood. As it was handed down
through the ages, a myth based on misconception began to spread.
Tantra was believed to be a secret art for acquiring magical and
occult powers and was demeaned as just a tool for prolonging
the capacity of enjoyment through the senses. It was commonly
believed that tantrics did not lead a self-disciplined life because
their primary goal was self-gratification. They were accused of
having supernatural powers and using hypnotism to obtain
whatever they desired. Tantra is scientific, there are no more
magical elements in it than in any other discipline; e.g., electricity
would appear magic to a man living in the Stone Age.

Erotic imagery on early Indian temples has perplexed scholars
and historians for centuries. The male-female union form as seen in
temple walls, sculptures, and paintings in caves in India is not erotic
art. Yet if seen only at the ordinary level of understanding, this image
might seem to confirm so many of the longstanding misperceptions
about Tantra as evidence of a practice that incorporates sexuality
into worship. Nothing could be further from the truth. The form
represents the manifestation of the highest spiritual attainment as the
union of consciousness with God or the Absolute.

As a spiritual discipline it has a lot more to offer than meets
the eye. The Sadhana Shastra (practical spiritual text) handed down
from the Vedas provides a vast scope of learning, a deep
understanding of life, and practical steps for leading a life of self-
discipline in order to attain Self-realization. Tantra was
misinterpreted because such symbolic teaching, full of deep inner
meanings and metaphorical connotations, cannot be fully
understood without the help of a true guide. Scanty knowledge
and literal interpretation always produces poor results, and Tantra
has suffered at the hands of misguided people, willing to believe
that as a spiritual science, it is much less than it really is.

JNANA SANKALINI TANTRA

Consciousness and Energy

Shiva is the most important aspect of the Hindu trinity. From
the Vedic period. Lord Shiva is worshipped as the bestower of
liberation and the source of all knowledge.

jnanam maheSvarat ichhet
“Seek knowledge from Shiva.”

The Parshurama Kalpasutra, a treatise on spirituality and
Tantra, highlights Shiva’s role as the master of knowledge:

bhagavana parama Siva bhattaraka Srutyadi astadaSa vidyah
sarvani darSanani lilaya tattadavasthapanah praniya samvinmaya
bhagavatya bhairavya svatmavinnay’a prstah pancabhih mukhaih
pancamnayam paramartha sarabhutam praninaya
(Sutra 2)

“Lord Parama Shiva Bhattaraka teaches eighteen vidyas

including the Vedas, which are all branches of philosophy

with a logical approach, to Parvati. Bhairava, with his five
mouths, symbolize the five paths essential for the
improvement of the life of others.”

Shiva is considered the master of the eighteen vidyas, which
are branches of classical knowledge and include: Phonetics, the
Science of Language, Ritual, Prosody (verse forms and poetic
meters), Astronomy, Etymology, Investigation (Mimamsa),
Logic, History (Purana), Ethics (Dharmashastra), Medicine, the
Science of War, Fine Arts, Politics (Niti Shastra), and the four
Vedas (Rig, Yajur, Sama, and Atharva). Shiva is the illustrious
master of Tantra, Yoga, Music, and Knowledge. Through his
guidance he enables the spiritual seeker to attain inner perfection
and ultimately liberation.

In all mythological descriptions Shiva is a householder yogi
and lives with his divine consort, Parvati and their two sons Ganesha
and Kartikeya. In tantric practices both Shiva and Parvati are

JNANA SANKALINI TANTRA

worshipped together, since the former represents consciousness
and the latter, in the form of shakti, symbolizes energy. In tantric
meditation, inner bliss can be obtained by arousing latent energy
in the body temple and uniting it with Shiva. Tantra uplifts
consciousness in order to embrace the cosmic spirit.

Since energy or shakti is feminine in nature, tantrics worship
the Divine Mother. A mother’s love is unconditional and she
has a pivotal role in the child’s existence. A baby is nurtured
and thrives under her care. Whatever is learned during the early
stages of life from the mother or a ‘mother figure,’ will stay
imprinted in the child’s memory for life. Tantra’s objective is to
evoke a mother’s love in the mind of the aspirant so as to stimulate
the heart’s natural love and transform that inert energy into
dynamic kinetic energy. Shakti (Parvati) and Lord Shiva can
then join in a state of supreme union.

Tantric Literature

There are approximately 192 known tantric texts available.
Aryavarta or mythological India was divided, according to tantric
belief, into three regions, each responsible for sixty-four Tantras.
The first region, Rathakranta, ran from the Vindhya Mountains in
Central India all the way to Rameshvara in the South. The second
region, Ashvakranta, extended from Uttarakhanda (the
Himalayas) to the Vindhyas stretching all the way to the East
(Bengal and Assam). The last region, Vishnukranta, covered the
other side, extending from Uttarakhanda to the Vindhyas, all the
way to the Western provinces of Rajastan and Gujarat.

Most tantric texts are still unpublished, but many original
manuscripts have been preserved in the British Library and the
Library for Oriental Studies in Kolkata, India. Tantric- texts aFe
broadly classified into two separate sections:

1) The Yamala,

2) The Damara.

JNANA SANKALINl TANTRA

The Yamala Tantra contains the secret conversations between
different deities and their respective consorts. The word yamala
literally means ‘twins,’ ‘united,’ or a ‘couple.’ The Yamala Tantra
includes texts on Rudrayamala, Vishnuyamala, Brahmayamala,
Lakshmiyamala, Umayamala, Skandayamala, Adityayamala, and
Bhairavayamala, among many others.

The Damara Tantra is dedicated to Lord Shiva and his mystical
teachings. Damara has several meanings, it stands for ‘goblin’ or ‘an
attendant of Shiva,’ but it also means ‘wonder.’ The Damara Tantra
includes Yogadamara, Shivadamara, Durgadamara, Saras vatadamara,
Gandharvadamara, Brahmadamara, and many more.

At the start of worship during Hindu ritualistic practices, the five
principal deities pancha devata puja (Ganapati, Durga, Surya, Shiva,
and Vishnu) are mentioned in sequence. Based on this tradition,
five groups of tantric texts, associated with these five deities, were
developed:

1) The Ganapatya Tantra is associated with Ganapati and
Lord Ganesha;

2) The Shakta Tantra is related to Devi, in the form of Durga
and Kali;

3) The Saura Tantra is related to Surya, the sun god;

4) The Shaiva Tantra concerns Shiva or Mahakala Bhairava,
also known as Shaivagama Samhita;

5) The Vaishnava Tantra is about Vishnu, Krishna, Gopala,
and others, as in Pancharatra.

There are many tantric texts belonging to the Buddhist
tradition particularly Tibetan Buddhism, where they are referred
to as the Apocalyptic or Tantric Vehicle, or Vajrayana. Many of
these texts are attributed to the teachings of Shakyamuni Buddha.
Worship is dedicated to Tara Devi, a tantric goddess, and there
is a predominant use of mantras as well as other ritualistic
practices. These texts include the Manjucrimulakalpa, the Guhya
Samaja Tantra, the Songs of Milarepa, the Caryagitas, and others.

JNANA SANKALINI TANTRA

Integration between the Vedas and Tantra

Tantra respects the dictum of the Vedas and provides a physical,
psychological, and spiritual discipline, in the form of sadhanas,
to accomplish this higher purpose. Historically, Vedic study and
practices became restricted to a selected group of people, namely,
priests and the elite class. Tantra had the advantage of remaining
more universal and accessible to anyone wanting spiritual
progress. Tantra puts no bar on caste, gender, or religious belief.
It is the shared overall goal of what is the upliftment of the
individual in order to embrace the cosmic spirit.

The Vedas and Tantra are considered complimentary to each
other. In revered scriptures such as the Mahabharata and the
Bhagavatam, there are descriptions of Tantra, underlining its
benefits for the attainment of Self-realization. Tantra contains a
vast field of spiritual wisdom with elaborate instructions on how
to live a spiritual life, and through the implementation of mental
and physical discipline, achieve moksha or liberation. Tantra
provides a pragmatic approach combined with a firm philosophical
foundation. It is a systematic step-by-step evolutionary process.

The four main padas (steps) of Tantra are the following:

1) Jhanapada or the path of Self-knowledge,

2) Yogapada or the path of self-discipline,

3) Kriyapada or the path of spiritual practice,

4) Caryapada or the path of spiritual evolution.

Jnanapada or the step towards Self-knowledge highlights the
philosophy of Tantra and the metaphysics which uphold the entire
structure. Tantra is a beautiful combination of Vedantic truth and
samkhya (scriptural) principles. Jnanapada points the way for the
spiritual seeker to reach the highest goal of life, the experience of
divine love and liberation, through understanding and contemplation.

Yogapada includes sadhanas or ‘spiritual disciplines,’ which give
sacred knowledge its practical meaning. Yoga is the application of

JNANA SANKALINI TANTRA

Vedanta, enabling the sadhaka (seeker) to attain divine communion
with the Supreme Self. Yoga and Tantra are closely correlated. While
Yoga brings harmony in life and union with the Divine, Tantra
accelerates this process through a more pragmatic understanding.
Yoga and Tantra both utilize the chakras and similar techniques
such as mudras (posture or gesture of body and hands) and
pranayama (breath regulation). The most powerful technique Yoga
and Tantra have in common is to waken the kundalini, or the latent
spiritual energy, which lies untapped in every human being.

Kriyapada covers any form of community worship in sacred
places, pilgrimages, sacrifices, and fire rituals. Its deeper meaning,
however, is to perform every activity in God-consciousness. Every
action in the external world, whether within the family, in the
confines of society, or in the midst of natural surroundings, is
considered Kriya. To evolve spiritually, harmony must be
incorporated in every aspect and activity of life. Kriya combines
a spiritual outlook with pragmatic behaviour.

Caryapada, derived from the word carya, means to observe
personal discipline in daily life. A code of conduct is established,
serving as a model for all spiritual aspirants and covering every
activity from morning until night. There are additional rituals
practiced at specific times during the day, and throughout the
calendar year. This step also dwells on such topics as the process
of creation, the nature of evolution, and the transmission of the
different modes of speech from para (supreme thought), to
pashyanti (cognition), to madhyama (intermittent thought
process), until vaikhari or the audible word is spoken.

Caryapada also teaches akshara tattva or the philosophy of letters.
It disseminates knowledge on the practical use of mantras (sacred
syllables) and the symbolism behind yantras (geometric symbols).
Additionally, it offers guidance on principles relating to different deities
and gives instruction on diverse modes of worship and meditation.
Caryapada is a treasure chest of valuable guidance and information,
and it has been aptly named the path of spiritual evolution.

JNANA SANKALINI TANTRA

The Sacred Trilogy

The Hindu Trinity consisting of Brahma, Vishnu, and Shiva,
represents creation, sustenance, and dissolution. All of life’s
activities correspond to these three aspects of creation. Past,
present, and future are also associated with creation and its
subsequent phases of manifestation and destruction. The principal
scriptures of Hinduism are the Trayi Veda or Three Vedas: Rig,
Yajur, and Sama. There are also three modes of expression: song,
poetry, and prose, as well as three paths for spiritual evolution:
karma or action, jnana or knowledge, and bhakti or devotion.
The Prasthana Trayee is a beautiful combination of three sacred
texts, the Gita, the Brahmasutras, and the Upanishads, which
propound spiritual evolution.

Vedic, yogic, and tantric literature incorporates three levels of
language: loukiki or traditional, sahitya or literal, and tattviki/
samadhi or metaphorical. The guidance of a qualified guru is
absolutely essential in order to understand the inner meaning of
the scriptures, as only through rigorous training in addition to deep
contemplation can the hidden message be accurately deciphered.

Tantric texts tend to be very complex and are often misleading
when they are taken literally. Some concepts have been perverted
and exaggerated resulting in only sensuous interpretations, but
Tantra hides many spiritual truths, which remain unrevealed to
those who only float on the surface. Tantra, as it has often been
interpreted in the West, with the wrong emphasis on sexuality,
has been grossly deformed and considerably diminished as a
scriptural source of wisdom.

Tantric practices integrate three concepts known as yantra,
mantra, and tantra, which need to be fully understood, literally,
mystically, and metaphysically, before plunging deeper into the
subject.

The word yantra comes from the root verb yam, meaning ‘to
subdue,’ ‘control,’ or ‘eliminate.’ The word itself is usually interpreted

JNANA SANKALINI TANTRA

as an instrument or tool used for a special purpose. In ritualistic
worship Hindus draw geometrical shapes, engraving them on
prescribed metals (copper, silver, or gold) or stone. One common
shape is the triangle; with the apex pointing upwards it represents the
male aspect and one pointing down represents the feminine. The
union of the two, formed by superimposing them, is a hexagon or
six-pointed star. Devotees also use coloured powder to draw exquisite
designs on the floor, a sand surface, a piece of paper, or even a leaf.

The word yama is derived from the same root verb. In the Yoga
Sutras of Patanjali, yama is the first of the eight limbs of Yoga
(meaning ‘non-injury’ and ‘self-restraint’). Yogis represent the
chakras in the spine as geometrical drawings. Tantrics use varied
geometric patterns to represent deities or the many different aspects
of life and as aids in meditation. Like the yantra, the egg-shaped
brahmanda, the globe-shaped saligrama and the shivalinga, found
mostly in stone and used for ritual, manifest a realization of the
wholeness of the universe with its all-pervading subtle aspect.

Every deity in the Hindu religion has a yantra and a special
mantra. Yantra is a symbolic way of worshipping a deity with a
known form, while also recognizing the formless aspect. The
presence of the deity is invoked through prayer and chanting of
a mantra in an oral tradition handed down directly by the guru.
This is part of the diksha or upadesha (instruction or initiation),
which the guru transmits to the disciple.

Mantras are holy words used in spiritual practice according
to the directions of the guru. Etymologically, man-tra comes
from the word manana, which means ‘reflection’ or
‘contemplation,’ and tra, which signifies ‘liberation’ or
‘protection.’ Mantra has, therefore, two separate interpretations.
It protects the seeker by deflecting difficulties and also operates
as a form of contemplation and concentration, which grant
liberation. Mantras date far back in time to the very origin of
the Vedas. Every stanza in the Upanishads is also known as a
mantra. Mantras are known as vaidika (if the source is Veda),

JNANA SANKALINI TANTRA

or tantrika (if the source is Tantra). Mantra Vidya is the science
that teaches how and at which time to use a mantra. Vaidika
mantras have restrictions concerning who, what, where, and
when, whereas tantric mantras are generally short and simple,
without any strict specifications. This weighs in the favor of tantric
mantras, making them more universally accepted and applicable.

Tantric mantras are full of vijaksharas or ‘root and seed’
mantras, making them extremely powerful. They are not prayers
but rather a mystical formula combining different letters or a
single syllable full of deep spiritual significance. It is called
nadabrahma, a sound symbol embodying form or formless with
tremendous power to arouse consciousness in a person.

On the deeper metaphysical level the body or tool becomes
yantra, the senses are tantra and living in God-consciousness is
mantra. A life of discipline immersed in God, becomes inner Tantra.

Tantra as a Philosophy

Tantra traces its roots back to the Vedas, and through the
ages it has evolved into a simplified and popular form of Vedic
philosophy. Tantra is a synthesis of Vedanta, Samkhya,
Purvamimamsa, and Yoga.

Samkhya introduces the concepts of prakriti and purusha\ prakriti
being the inert nature or material cause, and purusha the efficient
cause. Maya, in the Vedanta, is portrayed in the Shvetashvatara
Upanishad (4:10) as anirvachaniya, an entity ‘without any description’
or without beginning, nescient, inexplicable, and illusory.

In Vedanta, it is essential to be free from the illusive power of
maya to be in truth, whereas in Tantra, maya (in the form of shakti)
is accepted as a sacred principle necessary to experience reality
and truth. In reality prakriti, maya, and shakti are the same.

In Tantra, shakti is also known as mahamaya or prakriti maya
and it is portrayed as the dynamic aspect through which it is possible

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to achieve the supreme state of realization. Shakti is translated
as energy and strength. The Upanishads instruct that a person
with strength can reach the supreme goal; therefore, tantrics
concentrate on the worship of shakti, the supreme energy.

In Samkhya, the ultimate reality is the purusha, which is
essentially the real cause of all activity. The Vedanta explains this in
the following way:

ekam eva advitiyam brahma
“Brahman is the one without a second.”

Brahman is portrayed here as outstanding in his singleness. He
stands far and alone. In contrast, Tantra uses the name of Shiva as
paramashiva (Supreme Shiva). Samkhya gives us the example of
purusha and prakriti, Vedanta mentions Brahman and maya, and
Tantra describes the play of Shiva and Shakti, different ways .of
describing the same phenomenon.

The relationship between Shiva and Shakti is like fuel and
fire; water and its cooling nature; potential and kinetic energy; a
word and its meaning. They are at once one, and one in two.
Each one is such an integral part of the other, that they are
completely inseparable. The inactive state is Shiva, and when it
becomes active, it turns into Shakti. Shiva is formless, but Shakti
has a form. In some tantric texts as well as in the Puranas, Shiva
is described symbolically as ardhanarishvara, half male and
half female, one being with two manifestations.

According to tantric philosophy, God had no attributes before
creation ( nirguna parameshvara) and shakti remained latent and
inherent. When shakti was awakened from the dormant stage, God
acquired attributes ( saguna ). Thus, the first state in the process of
creation is shakti. From shakti emanated paranada, the un-manifested
sound or vibration, and the sound generated parabindu, or the upper
point. From the highest point stemmed aparabindu, or the lower
point, which is identified as The Shiva Principle. After this stage

JNANA SANKALINI TANTRA

came bija (the seed), source of the twenty-four cosmic principles.
From the seed sprung aparanada, or the lower sound or vibration,
which is considered the union of Shiva and Shakti. Aparabindu, or
lower point, is none other than Shiva himself, from whom the five
principal deities emerge: Sadashiva, Vishnu, Brahma, Ishana, and
Rudra. ( SeeTable 4, page 50.)

Creation of life was divided into four types. From the first stage
arose all the organisms that grew out of sweat and moisture. Plants
that germinated from seeds were the second stage. Animals that
sprouted from eggs comprised the third stage and last of all came
the animals, including humans, who are bom from a fetus. The
same universal soul is present in all, but each individual soul is
known as jiva. In reality, every jiva is in truth Shiva, but because of
ignorance, we are unable to experience our divine nature and merge
in universal awareness. Through the practice of self-discipline,
meditation, japa, puja, and allied rituals, the mind is cleansed and
becomes free from such limitations. When a spiritual seeker is able
to fully comprehend one’s latent spirituality, jiva becomes Shiva.

Tantric texts, as well as the Vedanta and yogic literature all
coincide in the description that the three bodies (gross, astral, and
causal), making up every individual, are in reality just like three
separate layers of clothes concealing the luminous soul.

The gross body stems from the five elements; earth, water, fire,
air, and space, and will — after its demise — disintegrate back to
these same elements. Since the gross body is physical and tangible
in nature, it is subject to the perception of the five sense organs:
sight, sound, touch, taste, and smell. The gross body has limited
capabilities and it is finite in essence.

The astral body is psychological in nature and the mind — with
its components of memory, thoughts, ego, and emotions — plays a
dominant role. The astral body consists of nineteen limbs; the five
organs of action, the five organs of perception, the five pranas or
vital breaths, and the four inner instruments (the mind, intellect,

JNANA SANKALINI TANTRA

ego, and memory). Since the astral body is subtle and moves in
the realm of feelings and imagination, the area of its activities is
quite broad.

The causal body is the last wrapping of the embodied soul. It
is the cause of bondage, but carries within it the seed of liberation.
Due to ignorance, human beings are condemned to a recurrent cycle
of birth-death-rebirth, but once seekers become empowered to lift
the veil and discover the unity of the universal soul, they experience
the joy of liberation. At this point all three bodies dissolve, becoming
one with the Absolute.

In tantric texts, these three bodies are described as om tat sat.
The gross body is om, represented in the five lower chakras. ( See
Table 1, page 48.) The astral body is tat, travelling between the
center of knowledge ( vishuddha chakra ) and the soul center ( ajna
chakra). The causal body is sat, and can only be felt while
immersed in the sahasrara chakra, or the abode of God inside
the cranium just below the crown of the head.

The Seven Steps

Tantric texts are vast, complex, and extremely elaborate, creating
differences in both understanding and practice. There are seven modes
of practice ( achara ) related to sadhana, which represent the seven
steps in order to progress in the spiritual path. Each step must be
integrated into daily life and coupled with belief, faith ( vishvasa ), and
devotion to God, in order to reach the goal. ( See Table 2, page 49)

The first step is Vedachara, or Vedic practice. The Vedas are
considered the source of knowledge and philosophical principles,
and since the tantric tradition is grounded in the Vedas, a tantric’s
life is based on Vedantic teachings. The scriptures promulgate that a
daily routine must be implanted in a disciplined way. As a first step,
a spiritual seeker should wake up every morning at dawn, perform
inward and outward cleansing, chant some specific mantras according

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to the prescribed manner, follow a regulated diet, and practice
moderation in sexual activities. This strict mode of conduct is
designed to prepare a devotee for the rigors of spiritual life.

The second step, Vaishnavachara or Vaishnavite practice, is
centered on Lord Vishnu. At this stage spiritual vows have to be
taken which include: no conjugal life, no violence or cruelty, no
blame or accusation, no falsehood, no ritualistic practices at night.
Devotees try to immerse their whole life in divinity with the profound
understanding that the entire creation is none other than a
manifestation of Lord Vishnu.

In the third step, Shaivachara or Shaivite practice. Lord Shiva is
considered the presiding deity. By meditating on Shakti, the divine
state of Shiva is experienced since Shiva and Shakti are one and the
same. Behind every work, the seeker is conscious that Shiva is the
real doer. There must be no trace of cruelty, even to animals.
Since Lord Shiva is considered to have his abode in the cremation
grounds, tantric rituals are practiced there. This form of devotion
cultivates the perception of Shiva as the indwelling Self.

The fourth step, Dakshinachara, is known as the practice with
the right hand or favorable path. In this mode of worship, the
seeker must perform all rituals with the right hand. The presiding
deity is Dakshinakali, whose right foot, significantly, is slightly
forward as she stands on Shiva’s chest. Practitioners of this path
follow prescribed modes of sadhana and the vamashrama system,
based on castes and the four stages of life. It is essential to have
faith, devotion, perception of inner energies, and a focused
attention on sat cit ananda Brahma, since Brahman is the ‘source
of reality, consciousness, and absolute bliss.’

The fifth step, Vamachara, is the left-handed path involving vama
or woman. It is sometimes called the unfavourable path, but this
needs to be understood properly. In this sadhana, tantrics worship
Kali, the Mother Divine, whose left foot is placed slightly in front
as she stands on Shiva’s chest. The seeker, therefore, uses the left

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hand in all ritualistic practices. It has been called ‘unfavourable’
because through this mode of practice negative propensities can
be overcome very quickly. While ordinary people follow the way
of pleasure and enjoyment, considering this to be favourable; a
true spiritual seeker does the opposite and follows a seemingly
unfavourable or difficult path, which involves renunciation and
detachment, but is, however, rewarding in the end.

Many tantric practitioners consider themselves as bhairava or
attendants of Shiva, and keep a bhairavi or female practitioner as a
co-seeker. Within family life a wife can also participate in this mode
of practice. In this way, a couple with purity of mind, expressed in
thoughts, words, and deeds, will progress together in the spiritual
field. The path of Vamachara is also known as Chinachara. Sage
Vasistha is believed to have introduced it after his travels in Indonesia,
Tibet, and China. In the course of time, many Buddhists and Tibetans
practiced this path in order to reach liberation.

The sixth step, Siddhantachara, is the path of contemplation
and meditation. Siddhanta means ‘truth,’ ‘concepts,’ and
‘conclusion.’ The spiritual seeker is no longer involved in
external rituals, time and energy are instead devoted to inner
contemplation and growth. Mental practice and discipline are
the means to obtain realization.

The seventh and last step is known as Kaulachara or practice
according to the Kaulas. Another name is Kaula Marga or the
path of the Kaulas. The metaphorical interpretation of kula is a
combination between ku ‘the earth’ or brahmashakti (manifested
power of God) and la, which represents ‘the seed’ or bija. Kula
is equivalent to shakti and through worship of the Divine Mother,
source of all energy, supernatural experiences, and liberation
are attained. In this practice, attention is focused on the kundalini
shakti, also called kula kundalini.

Lord Shiva is known as akula. The joining of kula kundalini
with akula is the union of Shiva and Shakti in the thousand-
petal lotus located in the crown of the head. Such a feat is only

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accomplished through rigorous spiritual discipline, as energy
must be channeled upwards to reach the source of life, akula
becoming the ultimate attainment. In other words, through the
practice of self-discipline and meditation, the dormant energy
is manifested in the nine aspects of life. Otherwise known as
navakula, these are:

Jiva tattva the principle of the individual soul,

Prakriti tattva the principle of nature, containing twenty-four
aspects,

Dik the principle of ten directions, such as north,

south, east, and west; the four comers north¬
east, north-west, south-east, south-west;
above and below,

Kala the principle of time, both in relative and absolute

terms,

Kshiti the earth element in the body, which regulates

our relationship with the material world
(the earth element is in the muladhara chakra ),

Apa the principle of water (the water element is in

the svadhisthana chakra ),

Teja the principle of fire, represented by energy

or strength (the fire element is in the manipura
chakra ),

Vayu the principle of air represented by the breath

or prana (the air element is in the anahata
chakra),

Akasha or the principle of space, outside and inside,

experienced in meditation (the space element
is in the vishuddha chakra).

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The Triple Qualities of Nature

Spiritual life is an evolutionary process from animality to
rationality and ultimately to the state of divinity. Each individual
is potentially divine, but our divine qualities often remain un¬
manifested. Spiritual evolution arouses the latent divinity that lies
dormant within us in order to reach a state of perfection. According
to Vedanta, creation ( maya ) is pervaded by three governing
qualities. By their permutation and combination an infinite variety
of names, forms, and qualities are created. These aspects are also
operating within each individual and make that person distinct
from all others. Every individual has a predominant nature
operating at any given time. These triple qualities of nature are:

tamas guna (inert/dull), characterized by laziness and
a constant need for sleep,

rajas guna (aggressive/ambitious), identified by activity

and enthusiasm,

sattva guna (calm/spiritual), full of peace, happiness,
and universal love.

The journey of a seeker is like climbing a ladder, and each,
according to one’s intent and qualities is assessed to have reached a
specific rung. Significant are the qualities and attitudes, bhavas, of
the seeker in determining each level. Tantric literature emphasizes
three major bhavas:

Pashu bhava animalistic behaviour determined by instincts
and emotion,

Vira bhava heroic behaviour portrayed as awareness in
the midst of struggle, manifested in persistent
effort,

Divya bhava divinity, manifested in supreme love for all
creation; an attitude of peace, bliss, and joy.

JNANA S ANKALINI TANTRA

At the pashu bhava stage tantric seekers tend to follow ritualistic
practices in a literal way. The tamasic quality in their nature is usually
predominant. They practice rituals in order to gain temporary
pleasures and occult powers such as vashikarana, or mental control
over others; marana, or the ability to create trouble for others; mohana,
or hypnotic power, and so on. These powers come almost
automatically when the capacity to concentrate and control the mind
has been perfected, but they should not be sought after or used because
they block the way to liberation. Tantrics that become absorbed in
physical pleasure, material gain, and worldly power are chained to
the lowest level. A pashu bhava seeker dwells in one’s animal nature,
which is full of unsublimated passions of the lowest order.

The vira bhava stage is more evolved since the rajasic mind is
more purified than the tamasic mind. At this point tantric seekers use
symbolic practices in order to grow spiritually. The rajasic quality in
their nature plays a major role due to an active inner struggle for
improvement. The rajasic mind tries to cultivate virtues, and this implies
enormous self-effort. Rajasic people are focused on the psychological
and ‘astral’ aspects of their nature and interested in supernatural powers
of a higher order such as anima, mahima, laghuma, or the art of
experiencing oneself as very small or unusually large, extremely light
or terribly heavy. Some rajasic people evolve and grow to become
effortlessly established in the divine state of divya bhava.

The divya bhava stage is the highest form of tantric practice.
There are no external manifestations or futile attempts to gain
occult powers. Pivoted on the sattvic, such tantrics focus on mental
worship in a state of deep meditation. They try to go beyond birth
and death, and merge in the path of supreme love. Pashu bhava,
vira bhava, and divya bhava can be compared with a bud, a
flower, and a fruit evolving through a natural process to reach the
highest state of realization; wherein there is no longer any regard
for minor aspects such as pleasure or prosperity. Tantric practice
leads to the experience and manifestation of divinity already
present within us. ( See Table 2, page 49.)

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The Five Principles

Panchatattvas (the five principles) or panchamakara (the five
words) beginning with the syllable ma represent the most
misunderstood aspect within Tantra. In this mode of practice,
the seeker uses five objects that start with the letter m in order to
perform certain rituals:

Madya

Mamsa

Matsya

Mudra

Maithuna

wine/alcohol,

flesh/meat,

fish,

roasted or fried food,
coition.

According to some tantric practices these five elements are
considered essential components. Unfortunately these words have
been given a literal translation associating them with pleasure and
enjoyment, and as such, have done great damage to Tantra as a
spiritual science. The actual spiritual and metaphorical meaning is
completely different, and has great relevance for a spiritual seeker.
(See Table 3, page 49) For this potential misconception, it is insisted
in tantric literature that the practice should only be performed under
the strict supervision of a competent guru, or it will lead to extreme
confusion or misapplication. When the five tattvas are applied
literally by sadhakas immersed in the pashu bhava stage, the entire
tantric system is demeaned and debased.

The panchatattvas or panchamakara are designed to promote
spiritual evolution from one stage to another, eventually reaching a
highly focused stage of single-mindedness. ( See Table 4, page 50)
The five principles are described in the following texts:

madyam mamsam tatah matsyo mudra maithunam eva ca
pancatattvamidam devi nirvana muktihetavah
makara pancakam devi devanam api durlabham
(Gupta Sadhana Tantra)

JNANA SANKALINI TANTRA

“O Divine Lady! The panchatattvas (five principles) like wine,
flesh, fish, fried cereals, and coition are required for liberation,
which is not easily available, even to celestials.”

narcayet kalikam devim Sambhavi sukha moksadam
madyam mamsam tatha matsayam mudram ca maithunam vina
bahmano vlra bhavena kalikayai nivedayet

“Never worship Kali, the bestower of shambhavi (state of perfect
meditation), happiness and liberation, without wine, flesh, fish,
fire, and coition. The Brahmin with a heroic nature should offer
these to Kalika.”

madyai mamsaistathd matsyair mudrabhirmaithunairapi
stribhi sardha mahasahuh arccayed jagadambikam
anyatha ca mahaninda glyate panditaih suraih
kdyena manasa vaca tasmat tattva paro bhavet

“He is a great sage, who worships Jagadambika (Mother of the
Universe) with wine, flesh, fish, fried food, and coition.
Otherwise the scholars and priests will blame him. Through such
worship he goes beyond body, mind, and speech. Therefore go
beyond the tattvas.”

A state of confusion and malpractice has arisen due to the
misinterpretation of this kind of citations. The actual spiritual and
metaphorical meaning is completely different, and has great
relevance for a spiritual seeker. Through the direct guidance of a
highly evolved guru and by the practice of deep meditation, the real
hidden meaning of these texts can be expounded. To counteract this
negative influence, other tantric sources have attempted to condemn
these abuses by trying to restore purity within the system.

JNANA SANKALINI TANTRA

1) Madya (wine/alcohol):

In Sanskrit, madya has synonyms like madhu, madira, soma,
and sura , which can mean ‘wine,’ but are also used to represent
‘milk,’ ‘molasses,’ and ‘honey’ ( madhutraya or three types of
madhu). The literal translation is, of course, ‘intoxicating drink’
or ‘liquor,’ but that is only a symbol for the subtler meaning. It
is impossible to fully grasp spiritual reality without the guidance
of a guru and the practice of deep meditation. Without these,
ego tends to play a pivotal role, leading to scant and false
interpretations. The following verse is an example:

pltvd pltva punah pitva yavad patati bhutale
utthaya ca punah. pltva punarjanma na vidyate

“Drink and drink (again and again) until you fall down
(unconscious). Rise up and drink again, only then will you
get liberation.”

This kind of citation, if interpreted lightly, can be an
aberration and taken by libertines to be an encouragement to
delve in all kinds of vices under the guise of spirituality. Therefore
the Kularnava Tantra quotes,

madya panena manujo yadi siddhim labhavte vai
madya panaratah sarve siddhim gacchantu pamarah

“If through drinking alcohol a person will attain perfection,
then all evil-minded alcoholics can attain it.”

In the Agama Sara, a classical tantric textbook, the practice
of drinking and intoxication is properly interpreted,

somadhara ksaret yatu brahmarandhrat varanane
pitvananda mayastan yeh sa eva madya sadhaka

“The flow of nectar, which comes from the aperture of the divine
brahmarandhra, situated in the core of the thousand-petal lotus,
once swallowed will give the blissful state of divine intoxication.”

JNANA SANKALINI TANTRA

This is the real meaning of the wine that Lord Shiva speaks
about in Tantra, and it blends well with his teachings and practice
on the subject of Yoga. In the yogic exercise of khechari mudra,
the tongue is pointed towards the fontanel, touching the uvula
and even further, past the back of the palate. This practice results
in a special secretion of saliva, which gives a soothing effect to
the body and the mind in a feeling of divine intoxication. This
type of saliva is known as the ‘wine of the yogis’ and is
considered the gateway to enter the state of deep meditation.

In the Bible it is said that Jesus was often falsely accused of
being a glutton and a drunkard because he seemed to be in a strange
sort of state that was similar to intoxication. Sometimes, when his
disciples offered him food he would say, “I have already eaten.” To
counteract their surprise he would add, “You do not know the nature
of the food and drink I live on.” Those that did not know Lord Jesus
well and were given over to doubts, spread rumors that he was
overpowered by alcohol, but such intoxication was none other than
the result of deep meditation and an endless communion with God.

The Kaivalya Tantra, a renowned tantric scripture says,

yaduktam parama brahma nirvikaram nimjanam
tasmin pramadana jnanam tanmadyam parikirtitam

“Being completely absorbed in parambrahman, which is
described as (a state) free from all modification and description,
gives a divine intoxication known as wine.”

Deep contact and communion with God is intoxicating and
becomes possible through Yoga and meditation. Just like an alcoholic
cannot survive without alcoholic beverages, a truly spiritual person
considers meditation to be an essential part of life. In tantric rituals
a substitute can be used, known as anukalpa. Tender coconut water
in copper pots is the anukalpa for wine during ritualistic practice.

JNANA SANKALINI TANTRA

2) Mamsa (flesh/meat):

The second practice is known as mamsa sadhana and it is
related to the consumption of flesh or meat. As in the previous
example, if a text is interpreted in accordance to the primary
meaning, it can be grossly misconstrued. When these steps are
followed literally, without understanding their true import, it is
impossible to become released from the clutch of the senses. In
tantric texts there is the following description,

mamsa tu trividha proktam jala bhucara khecara
yasmat kasmat samanitam yena kena vighatitam
tat sarvam devatapritaih bhavet eva na samsayah

“There are three types of flesh, know it clearly, from the
creatures of the land, water, and air. These can be caught by
any means and killed in any manner, and offered to the gods.

This will please them without any doubt.”

Though it is true that in the name of many religions,
numerous animals have been offered and sacrificed at the altar
of God, the great prophets and masters have always opposed
and attempted to reform this cruel ritual. God is manifested and
present throughout creation. How could God be pleased with
the destruction and slaying of animals?

The Yoga Upadesha says,

jupam krtva paium krtva krtva rudhira kardamam
yadyeva gamyate svargam narakam kena gamyate

“If by preparing the altar of sacrifice and butchering animals,
soaking the soil with blood, if such carnivorous people will
go to heaven, then who will go to hell?”

The Kularnava Tantra warns,

mamsa bhaksana matrena yadi punyagatir bhavet
loke mamsasinah sarve punya bhajo bhavantunah

JNANA SANKALINI TANTRA

“If by eating flesh, people attain merits and virtues in this
world, let the entire flesh-eaters get liberation.”

The real metaphorical meaning of mamsa or flesh is described
in the same text,

mangalya jananat devi satcidananda danatah
sarvadeva priyattvat ca mamsa iti abhidhlyate

“That which gives rise to auspiciousness and bestows eternal
consciousness and bliss, that which pleases all the gods, is
known as flesh.”

The word mamsa is composed of two parts, mam and sa,
which represent two divine attainments — mangalya
(auspiciousness) and sat-cit-ananda (eternity, consciousness,
and bliss). Mamsa is a state of spiritual enlightenment that brings
eternal, auspicious bliss.

Lord Shiva explains the means to attain this blissful state,

ma sabdat rasana jneya taddam&anat rasana priye
sada yo bhaksayet devi sa eva mamsa sadhakah

“Know that ma represents ‘the tongue,’ and whoever
constantly devours it, O Devi, is truly a mamsa sadhaka
(practitioner of eating flesh).”

To eat one’s tongue, or swallow it temporarily, is the yogic
technique known as khechari mudra. In the Hatha Yoga Pradipika
of Svatmarama Yogindra, the practice of khechari mudra is described
as eating beef and drinking wine,

gomamsa bhaksayet nityam pibet amara varunim
tamaham kulina manye itare kulaghatakah

“Those who eat gomamsa (flesh of a cow) and drink varuni
(strong liquor), I consider them highly cultivated people, others
are contemptible.”

JNANA SANKALINI TANTRA

At first glance it would appear that Lord Shiva is urging
devotees to devour beef and consume alcohol, but the subsequent
verse offers the hidden meaning,

go Sabde nodita jihva tat praveia hi talusca
go mamsa bhaksanam iti maha pataka nasanam

“The word go connotes the tongue. When one swallows it,
this signifies the eating of go-mamsa (the flesh of the tongue)
or beef. Such practice destroys all evil in a person.”

Devotees immersed in this discipline are truly practicing mamsa
sadhana. The Kularnava Tantra has an additional interpretation
related to the slaughter of animals and eating of flesh,

papa punya pasum hatva jnana khadgena yogavit
pare layam nayet cittam pala&iti nigadyate

“A yogi, with the sword of knowledge, can slaughter the two
beasts of virtues and vices. The mind of such a person rests
on the Supreme and he is known as a flesh-eater.”

People are confined in equal measure by their attachment to
virtue or to vice. While vice breeds disease and suffering, virtue
offers temporary glory and limited enjoyment. Both are the cause
of bondage. If vice can be portrayed as a binding with a heavy
rusty iron chain, virtue binds us equally with an elaborate gold
ornament. Meditation severs the bonds that keep human beings
bound to the cycle of birth-death-rebirth; pleasure and pain; good
and evil. By destroying the attachment to both virtue and vice with
the sword of Self-knowledge, a yogi becomes a true flesh eater,
constantly absorbed in God through deep meditation. In this manner,
the inner animals such as anger, pride, ignorance, attachment, ego,
and jealousy, which plague the soul, are slain or destroyed.

Mamsa can also be split into two root words: ma and amsa — ma
represents ‘the tongue’ and amsa is that which is ‘bom from (the
tongue),’ i.e., ‘taste’ and ‘speech.’ An additional meaning of mamsa

JNANA SANKALINI TANTRA

sadhana is to control food intake by occasional fasting (taste)
and to discipline life through the deliberate practice of silence
(speech). The anukalpa, or symbolic substitute in rituals, for
flesh is salt, white sesame seeds, or garlic and onion.

3) Matsya (fish):

The third principle or tattva is matsya or fish. The less
developed type of seekers, still imbued in the animalistic pashu
bhava stage, take this concept to heart and offer three types of
fish to the Divine Mother, their presiding deity. The fish can be
raw, deep-fried, or roasted; with or without bones; from the pond,
the river, or the sea. It is offered in worship and later on eaten as
prasad or consecrated food. Sweet-water fish is preferred to
seafood. The anukalpa is white eggplant, red radish, red spinach,
red lentils, and roasted vegetables. The metaphorical
interpretation of matsya involves .inner transformation.

The Kularnava Tantra says,

maya maladi samanat moksamarga nirttpanat
astaduhkhadi virahat matsyeti parikirtitah

“Matsya (fish) is that which removes the impurities of
delusion from life, shows clearly the path of liberation, and
makes one free from the eight types of suffering (being in the
womb, birth, marriage, worldly life, mental anguish, disease,
old age, and death).”

The Kailash Tantra instructs,

ganga yamunayormadhye dvau matsyam caratah sada

tau matsyau bhaksayet yastu sa bhavet matsya sadhakah

“In the rivers Ganga and Yamuna, two fish always roam. One
who devours these two fish becomes a matsya sadhaka (fish

worshipper).”

JNANA SANKALINl TANTRA

The rivers Ganga and Yamuna represent the two spinal
channels in the body called the ida and the pingala, which begin
in the base of the spine and end in the left and right nostrils
respectively. The inhalation and exhalation of the breath is
allegorically described as the coming and going of two fish. The
seeker who ‘consumes’ these two fish by the practice of breath-
control, will gain inner tranquility and attain the state of liberation.

The Kularnava Tantra explains this in the following verse,

matsamana sarva bhute sukha duhkhamidam priye
iti yat sattvika jnanam tan matsya parikirtitam

“To offer fish in worship means to perceive Me (Shiva)
equally in all, and accept the duality of life like pleasure and
pain with equanimity, by being established in pure knowledge
( sattvika-jhana ).”

The same scripture goes on to elaborate,

manasadindriya gramam samyamyatmani yojayet
matsyasi sa bhavet devi itare prani ghatakah

“One who disciplines the mind and the senses and unites them

with the Self, is a true eater of fish. O Devi! The others are
simply killing the living animals (prani , here refers to fish).”

Matsya teaches the spiritual seeker to eliminate all restlessness
and achieve inner tranquility, purity, and peace through breath-control
and by remaining established in a state of pure knowledge,
experiencing the presence of God everywhere.

4) Mudra (parched grain):

The fourth tattva or principle in Tantra is mudra. In Sanskrit, the
word mudra has multiple meanings; ‘seal,’ ‘stamp,’ ‘coin,’ ‘passport,’
‘image,’ ‘parched grain,’ ‘the position of the fingers,’ ‘a yogic
exercise,’ and ‘the art of making love.’ In tantric practices mudra
is used in three different ways:

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i) Fried food/parched grain:

Parched grain is offered in a ritual to the Divine Mother. There are
three types of grain. A special white rice, barley, or wheat fried in
ghee, is considered the best kind of offering. A slightly lesser grade
is puffed rice and other sweetened cereals. Finally, the darker type
of grain is also acceptable but considered of lower quality.

ii) Hand gesture or position of the fingers:

In Hindu rituals (including classical dance), specific hand gestures
are used symbolically, to invoke, to welcome, to please, to offer,
and so on. Within the tantric scriptures there is a description of nine
mudras considered to be pleasing to the Divine Mother, which
include: pasa or noose, ankuhsa or hook, vara or blessing, abhaya
or assurance, khadga or sword, charrna or shield, damaru, tabor, or
small drum, shara or arrow, and musala or mace.

iii) Mudra is interpreted as the art of making love or as a yogic
exercise:

In classical yogic literature there is a detailed description of different
forms of asanas or postures, which if used effectively and combined
with a breathing technique bring about exceptional self-control and
pave the way to enter a deep state of meditation. In the Gheranda
Samhita, as taught by Sage Gheranda, a description is made of twenty
mudras. A few examples are: mahamudra, yonimudra, sambhavi
mudra, shakti chalini mudra, and ashvini mudra. These mudras
help the seeker to gain mastery over the body, mind, and breath in
order to progress on the spiritual path. It is important to remember
that all these mudras must be practiced under the direct guidance
and supervision of an advanced practitioner.

The Agama Sara, a well-known tantric text, describes the inner
meaning of mudra,

sahasrare mahapadme karnika mudritascaret
atma tatraiva devesi kevala paradopamah

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siiryokoti pratikasah candra koti suSitalah
ativa kamaniyasca mahakundalini yutcih
yasya jiianodaydstatra mudra sadhaka ucyate

“O Divine! In the crown of the head, in the center of the
thousand-petal lotus, there is the presence of the soul, as clear
as mercury. Although, it is brilliant like millions of suns, it is
still cool and soothing like millions of moons. It is also
equally beautiful. One, who realizes this by being united with
kundalini, is truly a practitioner of mudra. Such a seeker has
gained the state of wisdom and is known as mudra sadhaka
(seeker achieving perfection in mudra ).”

Mudra has also been interpreted as a kind of renunciation,

satsangcna hhavet muktih asatsangena bandhanam
asatsanga mudranam yat tanmudrd parikirtitam

“Good company is the cause of liberation whereas bad
company brings bondage. The art of renouncing bad
company is known as mudra."

During the practice of meditation, various coin-shaped
colours can be experienced. This is described as mudra or ‘coin-
in-meditation.’ Etymologically, mudra is divided into three parts:
mud means ‘pleasure,’ drav is ‘to melt,’ ra is ‘to give.’ Mudra
can be interpreted as that which pleases God, makes the heart
melt, and frees us from all vices by giving the joy of fulfillment.
In both meditation and ritualistic worship, many types of mudras
can be used. Only through spiritual discipline can a sincere
seeker evolve on the path of enlightenment.

5) Mailhuna (coition):

The incorporation of sexuality in worship and spiritual practice
has brought about a great deal of misunderstanding. The depiction
of Shiva and Parvati as a symbol of cosmic union has led many so-

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called practitioners of Tantra to live with partners, experimenting
in sexual techniques under the guise of spirituality. This sexual
approach has debased Tantra from a pure, spiritual science to
an amalgamation of contradictory principles, adulterated
between the search for God and the search for pleasure.

In the tantric scriptures it is described,

maithunam parama tattvam srstisthityanta karanam
maithundt jayate siddhi brahmajhanam sudurlabham

“Maithunam (conjugation) is the supreme principle, the cause
of creation, sustenance, and dissolution. Through maithuna,
one achieves perfection and gains the extremely rare .
knowledge of the Absolute.”

Another tantric text claims,

kulakundalinl Sakti dehinam dehadharini
taya Sivasya samyogah maithunam pariktrtitam

“The power of kundalini remains in the body. When it is
united with Shiva it is known as maithuna or coition.”

The Kulamava Tantra, however, denounces the literal approach
to maithuna (sexual intercourse) in spiritual practice stating,

strl sambhogena devesi yadi moksam labhate vai
sarvepi jantavo loke muktah syu strl nisevanat

“If by enjoyment of women, O Divine, people would attain
liberation, then all the animals would be liberated as they live
the life of copulation.”

The same source asserts,

para shaktyatma mithuna samyogananda tfvarah
muktaste maithunam tat sydt itare strlnisevakah

“The ones who through self-discipline and meditation can unite
parashakti (the cosmic energy hidden in the body) with the inner

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Self, experience the perennial source of bliss and realize God.

They are truly free and liberated through such conjugation,
and the others are only slaves of women.”

The real sexual intercourse is between the female body-nature
and male soul or God-nature, through ever}' breath. The yogic state
presupposes the realization of this ceaseless union of body and soul.
This realization can only be attained through sadhana involving
breath regulation and self-control. In ritualistic worship, offering
some flowers like aparajita or agasti (special flowers used in
worship) through yonimudra and kurmamudra (special hand gestures)
is the anukalpa for maithuna. In yogic practice Shiva or the invisible
soul is always in coition with the body and maintaining its life
through inhalation; union with God in every breath is the real act of
perennial love.

Table One Classification of Chakras

NAME REGION PETALS ELEMENTS VIJAKSHARAMATRIKA COLOUR

Muladhara

coccyx

region

earth

lam

va, sha,
sa

golden

yellow

Svadhisthana

sacral

region

water

vam

ba, bha,

ma,ya,

ra,la

colourless

Manipura

lumbar

region

fire

ram

da, dha,
na, ta,
tha, da,
dha, pa,
pha

red

Anahata

dorsal

region

air

yam

ka, kha,
ga, gha,
na, ca,
cha, ja.

smoky

jha, na,
pa, pha

Vishuddha

cervical

region

ether

sham

all

sixteen

vowels

smoky

white

Ajna

pituitary

region

beyond

elements

(mahat)

ham

kshma

ham,

ksha

smoky

white

Sahasrara

fontanel

1,000

colourless

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Table Two Classification of Acharas (modes of conduct)
Ashramas (stages of life), and Gunas (the predominant qualities)

QUALITIES BHAVA ACARA/ STATE OF SPIRITUAL MODE OF

PRACTICE LIVING EVOLUTION SUFFERING

tamasic pashu vedacara brahmacarya beginners adhibhautika

_ celibacy _ (physical)

tamasic and vira siddhantacara grihastha intermediate adhidaivika

rajasic dakshinacara (family) state (mental)

_ vamacara _

rajasic and vira and kulacara vanaprastha state of adhyatmika

sattvic _ divya _ (retirement) maturity (unforeseen)

pure sattvic divya yogacara sannyasa realization tapatrayatita

(complete (free from

_renunciation)_suffering)

Table Three Panchamakara (panchatattvas), the Five Principles
Beginning with Ma

FIVE MA’S TAMASIC (literal/ RAJASIC SATTVIC

physical/gross) (anukalpa/substitute) (metaphorical/symbolic)

madya- made of milk in a brass pot; saliva through khechari

wine/ molasses/fruit coconut water in a mudra, attainment of

alcohol juice or brass pot; honey in extreme love for God

fermented cereals a brass pot

mamsa- animals of the salt, garlic, onion, keep tongue rolled up;

flesh sea, land, air white sesame acceptance of God as

source of all
auspiciousness

matsya- large but few white coloured inner purity ;freedom fish

bones; no bones; eggplant, red from maya; breath

small but many coloured radish, control; to see God in

bones red leaf vegetables all

mudra- fried food with position of the practice of different

physical ghee; white colour; fingers during mudras during

posture for puffed rice or ritualistic practices meditation; to eliminate

enjoyment fried cereals all evils; to experience

inner peace

maithuna- physical union to offer special to experience union of

coition with partner flowers like parashakti with the

aparajita or agasti; soul, kundalini with

with red sandal Shiva, to experience

wood samadhi

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Table Four The Five Principles Integrated

madya Prana (exhalation) Vishnu

mamsa apana (inhalation) Brahma

matsya samana (harmonization) Rudra

mudra udana (evolution) Ishvara

maithuna vyana (perception of pervasion) Sadasiva

Spiritual Significance of the Cremation Ground

The cremation ground plays an important role within the Hindu
system. When a person dies, the body is burnt to ashes in a funeral
pyre, and the five constituent elements — the earth, water, fire, air,
and space — in the body return to their original source. Ordinary
people consider the cremation ground as a place of sadness and
desolation, but a sadhu regards it as sacred ground, the abode of
Shiva and Kali, the symbols of changelessness. Metaphorically, Lord
Shiva is the personification of knowledge, non-attachment, and
liberation. In each human body. Lord Shiva is seated in the sahasrara
or the crown of the head. A seeker becomes united with Shiva when
— through the power of concentration — one retracts the outgoing
energy or shakti from the lower chakras and concentrates explicitly
on the sahasrara. This state is known as jiva-shiva-milana or the
union between the kundalini shakti with parama shiva.

A strong presence of death pervades the cremation ground
generating detachment and dispassion in a devotee who realizes the
futility and transitoriness of life. Recognizing the enduring
permanence of Shiva and Shakti, the practitioner experiences the
inner meaning of life in the proximity of death. Such recognition of
opposites on the cremation ground deepens one’s meditation.

The most auspicious time for effective tantric rituals is the new
moon at midnight. Lord Shiva and Mother Kali are worshipped on
such special occasions with elaborate panchamakara sadhana or

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five m principles discussed above. Depending on the practitioner’s
tantric tradition and the level of understanding, various stipulated
objects are offered. Extremist groups do not shy away from offering
their own blood during rituals. Tantrics often practice their rituals
in a group but at other times they sit in a circle (forming a chakra)
and follow their own independent methodology.

In the dance of cosmic energy everything undergoes constant
change except Shiva, or the Supreme Soul. He is by nature
changeless. The world is nothing but a cremation place of the old
and a cradle-place for the new, since that which undergoes change
is bound to perish but will eventually be reborn in a new form. This
change of outlook brings more detachment for the outer world and
a deeper more enduring love within for the absolute and eternal.

Shava Sadhana

Shava Sadhana means ‘corpse meditation,’ and some tantrics
take this practice literally. Living in the cremation ground, they use
dead bodies for specific rituals. Such extreme practice is rejected in
other traditions. A physical posture in Hatha Yoga known as shava
asana or the inert posture constitutes a complete relaxation technique
that brings about rejuvenation and freedom from stress and strain.

In the Isha Upanishad, this process is taken a step further in a
mantra, bhashmantam shariram or ‘consider your body as having
been burnt into ashes.’ During deep meditation, a spiritual seeker
goes beyond body consciousness to experience a state of inner
awakening known as so’ham, ‘I am That’ (the Absolute), and
dissolves into oneness with the whole of creation. A true practitioner
is one who experiences the transitory nature of the body in its ultimate
stage through meditation. The devotee ascends to the sahasrara (to
the crown of the head) by withdrawing the prana or the energy
principle from the base of the spine. Body consciousness is
transformed into cosmic consciousness. When the gross body appears

JNANA SANKALINI TANTRA

to be dead (breathless stage), it has reached the samadhi state.
For both tantrics and yogis the practice is known as shava sadhana
or corpse meditation, and it is performed with the deep awareness
that the body is lifeless, inert, without the presence of the soul.

Munda Sadhana

Munda Sadhana can be interpreted as finding an appropriate
place for meditation. The scriptures abound with elaborate
descriptions of suitable places for spiritual exercises. Suggestions
include isolated and beautiful spots such as a temple, a riverbank, a
mountain valley, a place close to a pond or lake, a well-ventilated
cave, or a room that is quiet and clean.

In tantric texts there are two additional requirements. The first
comes under the heading of panchavati or an assemblage of five
special trees planted together, but opinions vary regarding the nature
of the five holy trees. Traditional texts mention the following trees:

Ashoka Jonisia Ashoka (a tree with red flowers),

Villva Wood apple,

Bata Banyan tree,

Dhatri (amalaka ) Emblic Myrrbalan,

Ashvattha Peepal or the holy fig tree.

According to the Gospel of Ramakrishna the neem tree
(margosa) is included instead of the ashoka.

More significant for the tantrics is the practice of panchamundi
asana. The ideal place for meditation in this practice is to stand on
the burial ground of the heads of five beings: a human, a snake, a
monkey, a jackal, and a dog. The symbolic meaning of this ritual is
to sit above the five lower centers, burying their restless qualities by
remaining in the sixth center ( ajna chakra) or the seventh center
(sahasrara chakra). In this way, the sincere seeker is freed from
dubious propensities since each animal skull corresponds to one of

JNANA SANKALINI TANTRA

the five tendencies of the lower chakras. The dog, in the role of
guardian to material prosperity, represents the muladhara or
money center; the snake, embodiment of the need to copulate,
coils up in the svadhisthana or sexual center; the jackal, always
searching for food and prey is at the manipura or navel center;
the restless monkey, filled with variable emotions, sits at the
anahata or heart center; the human skull, expressing the constant
search for intellectual, religious, and philosophical knowledge,
finds its place in the vishuddha chakra.

The inner meaning of burying the five animal heads is to ascend
progressively from the lower chakras until unity is reached with the
Supreme Self, or paramashiva, in the sahasrara at the crown of the
head. The only way to resist the delusive attraction of the lower chakras
and find eternal bliss is by raising consciousness in this way.

Kapalika

It is a very common sight to find a tantric who keeps a human
skull in his possession, especially the skull of a virgin, coloured
with vermilion, and worshipped to invoke magical and supernatural
powers. A human skull is also used as a food bowl for eating and
drinking. But a truly spiritual life is never an external show; the
dress, the rosary, the red-mark on the forehead are all meaningless
unless the change in attitude is internalized and completely sincere,
and one is always focused on inner transformation.

The word Kapalika comes from kapala, which means ‘the head’
or ‘the crown of the head.’ Kapalika metaphorically means to be
established in the cranium with full concentration fixed in the ajna
and sahasrara chakras. The place for spiritual evolution is the source
of every thought and activity in the brain.

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Aghora Sadhana

The word aghora is derived from the root word ghora, which
means ‘darkness’ and ‘fear.’ A-ghora, therefore, stands for the
contrary, ‘illumination,’ ‘calmness,’ and ‘peace.’ Aghora sadhana is
a conscious effort to maintain mental equanimity. This is a state
sought after by every sincere seeker.

There is a special group of tantrics that live in the cremation
ground, following their own rituals without any visible
discipline. They remain completely naked and smear their
body with ashes collected from the funeral pyres. Since they
live in the cremation ground, cut off from the world, it is
believed that they consume human flesh. Their peculiar
behaviour has fostered a profound dread about Tantra.

In a symbolic way, an aghora sadhalca, in his very nakedness,
represents detachment from body consciousness. The consumption
of human flesh can also be interpreted metaphorically, as a form of
self-contentment. In the New Testament, Jesus said, “If you eat my
flesh and drink my blood, then you will have your place in Heaven.”

Darkness represents ignorance, whereas knowledge brings forth
light. Aghora means to eliminate ignorance completely, without
leaving any trace. As a devotee enters the state of deep meditation,
one will gradually penetrate the veil of darkness (ghora) and
experience Inner Light.

Guru and Disciple

Lord Shiva is the eternal guru and Parvati, his divine consort, is
his faithful disciple ( sishya ). The dialogue between Shiva and Parvati
teaches us an intricate spiritual truth. A worthy guru will impart
sacred knowledge to a qualified student with the utmost love and
care. A deserving disciple becomes the instrument to carry on the
weight of such divine heritage, not only for the purpose of self¬
transformation but also for the more delicate role of future

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transmission. Since Tantra teaches a practical form of spirituality,
it categorically underlines the need of a guru as a guide on the
spiritual journey.

The Mahanirvana'Tantra says,

bahu janmarijitaih punyaih sadguru yadi labhyate
tada tat vaktrato labdhva janma saphalyam apnuyat

“Due to the profound merits of a previous life, when one is
fortunate to get a qualified guru, one is able to transform life
and achieve success through his instruction.”

The guru, through the example of self-discipline and spiritual
attainment, can dispel the darkness of ignorance from the heart and
the mind of a disciple.

In the Mahanirvana Tantra the following explanation is found,

mantradata guruhproktah mantranam parama guruh
parapara gurutvam hi paramesthi gurustvaham

“One who initiates a disciple by giving a mantra is the guru. The
mantra itself is the parama guru (superior guru), you (O Parvati)
are parapara guru (supreme guru), and I (Shiva) am paramesthi
guru (eternal guru).”

In the scriptures it is stated that a competent guru must be a
person of pure parentage, descending from a Brahmin family and
possessing great self-control. He should be familiar with the true
meaning and real essence of the scriptures. He must be well
acquainted with puja (worship), homa (the offering of oblations
into the holy fire), dhyana (meditation), japa (the repetition of the
divine name), and he should have thorough knowledge of Yoga. In
addition, he must be full of love and have a peaceful disposition.

Tantra warns seekers of accepting false gurus, who exhibit
outward erudition and holiness but are inwardly motivated by greed,
hidden desires, and base instincts.

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The sishya or disciple must also possess characteristics
suitable to progress in spiritual life. The Vedantic texts prescribe
that a worthy disciple must have the following attributes:

i) Discrimination,

ii) Freedom from desire for sense-enjoyment and accumulation
of fame and fortune,

iii) The six-fold qualities such as control of the mind; control
of the senses; fortitude; ability to withdraw the mind from
external objects; faith; the power of concentration and
awareness of the inner Self,

iv) A distinct longing for liberation.

A sincere seeker will progress in the spiritual path through
love, devotion, truth, inner strength, and vigor. But a person who
is habitually deceitful, earns money dishonestly, injures others,
or cannot find a qualified guru, will not reach the highest goal.

The Guru’s Role

bhuya eva mahabaho 6rnu me paramam vacah
yat te ham priyamanaya vaksyami hitakamyaya
(Bhagavad Gita 10:1)

“O Mighty-armed Arjuna! Hear my words, which I impart to you
who are dear to me, with a desire for your welfare.”

The need for a guru is stressed in nearly all spiritual practices.
Tantra emphasizes even more the need for a spiritual guide who
can actively help the seeker to overcome the obstacles in life to
achieve liberation.

It is extremely rare to find a guru who removes the suffering of
disciples, helping them to evolve and to achieve supreme bliss. In
the above verse, Lord Krishna is telling Atjuna, you are very dear to

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me because you are sincere and I am only concerned with your
highest welfare, so please listen to me. The master wants the
welfare and complete development of disciples. He wants them
to excel in such a way that they may become greater than the
master himself. Such is the unconditional love of the master for
his students.

As described in tantric texts, a qualified guru should have
the following qualities:

i) Tranquility and a peaceful countenance,

ii) Self-control over the mind and sense ;,

iii) Belonging to a pious family (in the scriptures specific
allusion is made to the Brahmins),

iv) Humility devoid of all traces of ego and arrogance,

v) Dressed in sacred robes (ochre-coloured),

vi) Ingrained good habits; free from anger, vanity, and
greed,

vii) Enjoying a good reputation; firmly established in
spirituality,

viii) Transparent mind and activities,

ix) Diligent and efficient in spiritual practice,

x) Possessing wisdom; thorough knowledge of the essence
of the Vedas, Agamas, and other related scriptures,

xi) Belonging to an ashramcr, following the practical
instructions of his own guru or lineage of masters,

xii) Having a meditative outlook, with thorough knowledge of
Yoga,

xiii) Well-versed in Tantra and mantras,

xiv) A compassionate disciplinarian,

xv) Immersed in a permanent state of bliss.

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The Disciple’s Role

tad viddhi pranipatena pariprasnena sevaya
upadeksanti te jnanam jnaninastaitvadarsinah
(Bhagavad Gita 4:34)

“In the search for knowledge and wisdom, a seeker should
approach the qualified guru with reverence, humble enquiries,
and devoted service. Once the guru has tested and accepted
the disciple, he will proceed to expound the highest Truth.”

The Kularnava Tantra urges the following advice:

A disciple is also responsible for testing the credibility of the
guru. There are many self-designated gurus of dubious heritage
with minimal familiarity with Tantra, mantras, and the medicinal
effects of plants and herbs. Their minds, full of greed and
temptation, focus on exploiting the material wealth of their
students. In this regard, Tantra instructs a student to quietly leave
an incompetent or unworthy teacher as a bee leaves a flower
devoid of honey and moves on to a new, more suitable one.

According to the Goutamiya Tantra, a worthy disciple should
cultivate the following qualities:

i) A good character, free from blemish as well
as a guiltless nature,

ii) Inner purity in thoughts, words, and mind,

iii) A constant drive to reach the supreme goal of life -
moksha or liberation,

iv) Well-versed in the scriptures,

v) An intelligent attitude in order to understand the teachings
of the guru, and the hidden meaning of the scriptures,

vi) A serviceful attitude towards one’s parents,

vii) An inner drive to remain righteous, obedient to moral
and ethical principles,

JNANA SANKALIN1 TANTRA

viii) Devotion and a serviceful attitude towards the guru,

ix) Good health,

x) A balanced mind,

xi) Compassion for others,

xii) A strong ability to sacrifice temporary pleasure,

xiii) An ardent and sincere desire for the spiritual path,

xiv) An attitude of constant alertness in activity,

xv) Remaining free from delusion, attachment, and envy.

The Rudra Yamala warns the guru to avoid a student who
happens to be passionate, crooked, of blemished character, full
of falsehood, disobedient, incompetent, extremely inadvertent,
quarrelsome, attracted to sinful activities, devoid of faith,
impatient, easily overpowered by anger, of debatable moral
values, and other such qualities.

In ancient times, during the period of apprenticeship the
student lived in an ashram with the teacher, often in a secluded
forest. The constant proximity and exclusive contact with the
teacher, the source of infinite knowledge, compassion, and love,
enabled the student to be immersed in an attitude of obedience
and service. Following the role model of discipline and self-
control, the disciple became a reflection of the master’s teaching.

Within the tantric scriptures there is a list of rules, which the
student should follow during daily life. The following are but a few
examples:

i) In the guru’s presence keep the senses and mind under
control;

ii) Do not sit on the guru’s bed or cushion;

iii) Whenever the guru comes into sight, go forward a few
steps to receive him with reverence;

iv) Serve the guru with body and mind (with physical
effort and mental dedication);

JNANA SANKALINI TANTRA

v) Never visit the guru with empty hands, take at least a
flower or a piece of firewood;

vi) Bow down to the guru with love and reverence, with
out ego or shyness;

vii) Try to fulfill the instructions of the guru;

viii) Show reverence to all the guru’s belongings;

ix) Never walk ahead of the guru; follow him with love;

x) Never sit insolently before the guru, but with a
respectful attitude;

xi) When close to the guru give up falsehood, fear, idleness,

useless chatter, and betrayal;

xii) Sleep after the guru has gone to bed and get up before
the guru awakes.

When a disciple is ready and feels a strong desire for Self-
unfoldment, God sends a guru to show the way and the student
learns from the dynamic living example of the designated master. A
guru becomes like a mother who provides the source of spiritual
life, nourishment, and guidance through unconditional love without
expectation.

Diksha

The Yogini Tantra defines initiation, diksha, as derived from two
syllables: di — diyate jhanam atyantam ‘imparting supreme
knowledge,’ and ksha — kshiyate sarva samsayam, ‘destroying all
ignorance and doubt.’

Initiation is a sacred ceremony, performed by a qualified teacher,
which introduces a sincere seeker to spiritual life. The day of the
diksha marks a spiritual transformation in a student’s life, and hence
has to be astrologically an auspicious day. Among all possible days
for initiation, the day of a lunar eclipse has a special significance.
The process of initiation into Tantra involves a rather complex
procedure for both the disciple and the guru, ranging from collecting

JNANA SANKALINI TANTRA

various articles to rigorous fasting for inner purification. Various
tantric works enumerate different types of diksha rituals:

1) Kriyavati

2) Kalavati

3) Varnamayi

4) Vedamayi

the guru performs certain rituals in order
to purify the body and mind of the
student during initiation,
the guru perceives the existence of kala,
or the power of panchabhuta (gross
elements), such' as nivritti kala (the power
of detachment) or vidyakala (the power
of knowledge), in the body of the disciple.
He meditates on kala and proceeds to
anoint the student.

the guru infuses the spirit of varna (letters
of the alphabet), which are associated
with energy ( shakti ), in different parts
of the disciple’s body,
the guru initiates the disciple through the
power of thought.

Initiation can be performed in different ways:

i) Sparsha diksha during initiation the gum touches a special

part of the body like the' ‘third eye,’ or the
spine, rousing spiritual consciousness.

ii) Vag diksha the gum awakens spiritual consciousness

in the life of the disciple by uttering a
mantra into the ear.

iii) Drig/chakshushi diksha the gum infuses spiritual energy by

looking intently at the disciple. This is also
otherwise known as shambhavi diksha.

Diksha is a technical procedure that varies according to the
tradition of a particular lineage. It usually encompasses many rituals
such as abhisheka or the sprinkling of holy water on the disciple,
and concludes with a Vedic or tantric fire ceremony. The simplest
form of initiation is mantra upadesha or uttering a mantra of ishta
devata (the chosen presiding deity) into the disciple’s ear.

JNANA SANKALINI TANTRA

Ishta Devata

God is one, and has no equal. God is Absolute and manifests
in varied names and forms. To worship God in symbols such as
shivalinga or saligrama, or Kali, Durga, or Ganesha, is essentially
worshipping the Supreme, the One. Sadhakas involved in tantric
rituals, and meditation choose the deity (ishta devata ), most dear to
them. Besides personal affinity with the deity, the choice also depends
on the purpose of meditation and worship. The guru-preceptor can
also choose the ishta devata if a seeker cannot decide on one. The
ishta devata can be either male or female.

At first, Tantra advocates worship and meditation with a form, but
eventually a devotee is encouraged to go beyond form into a more
abstract phase. In tantric texts, this is described in the following way,

uttama brahma sadbhava dhyana bhavastu madhyama
stuti japo adhamo bhavo bahih pujadhamadhama
(Mahanirvana Tantra)

“It is the supreme state to be in constant communion with the

Absolute; a meditative outlook is in the middle; and chanting

hymns and repeating mantras is considered primary external
worship or the ground work.”

For the average devotee identifying with a form in worship is
much easier in the beginning stages. As progress is made on the
spiritual path, meditation on the formless is encouraged and becomes
a natural step forward. Shri Ramakrishna Paramahamsa started his
spiritual journey by worshipping the Divine Mother. But later he
learned meditation on the formless from Totapuri, the naked monk.

Each deity has one or more mantras. Some are in word-symbols
called bijakshari mantra, the ‘seed’ mantra. Besides the mantra, every
ishta devata has a list of a thousand holy names, sahasranama, and
a kavacha, protective recitation that acts like a shield. All these are
received ceremonially from the guru, during diksha or initiation.

JNANA SANKALINI TANTRA

Ishta Mantra

Etymologically, mantra means mana or ‘mind’ and trana or
‘liberation.’ Metaphorically this is interpreted as that which makes
the mind free. The essence of initiation is the transmission of a
mantra from the guru to the disciple. Another interpretation is man
‘to reflect’ and tra ‘to protect,’ that which offers protection to the
one who reflects upon it. In this context, protection implies to be
safe from harm while pursuing the path of liberation. Mantra vidya
or mantra shastra, the science of mantras, offers a detailed and
elaborate analysis classifying them into four categories:

1) Vaidiki

2) Pauraniki

3) Tantriki

4) Laukiki

if the source of the mantra is the Vedas,
mantras that originate from the Puranas,
includes mantras derived from ijakshara
or seed-syllables,
all traditional mantras.

Vedic mantras are restrictive. They can be chanted by trained,
qualified individuals in a proper environment and recited in a specific
meter. Tantric mantras are free from such limitations. In the tradition
of Tantra, a mantra is not just a letter or a combination of letters of
the alphabet; it has a much deeper significance. Within the sound
symbol rests the power and consciousness of the Supreme Creator,
Brahman, or Its manifestation.

In classical tantric texts. Brahman is known as svayam prakasha
or Self-effulgent. Before creation there was a state of inactivity,
then there was vimarsha or deliberation in Brahman. From this
emanated the throb or spanda and this in turn gave way to the first
primordial sound or nada. Nada through spanda became dynamic
and focused on a bindu or point. When bindu split in two, which is
the state of shiva-shakti — the male and female, it was the beginning
of creation, known as sarga.

Nada or shabda brahman is the spirit of the mantra. In Tantra,
devotees should not only know the mantra, but also be familiar with

JNANA SANKALINI TANTRA

its connotation or mantrartha. They should also prove able to
master the art of awakening consciousness through the mantra,
which is known as mantra chaitanya.

Tantric mantras can be classified into either saura (solar) or
saumya (lunar). A mantra that enthralls energy is solar, whereas the
one that brings peace is lunar. Mantras can also be divided into
three categories: masculine, feminine, and neuter. Masculine and
neuter mantras are referred to as mantras, but feminine mantras are
called vidyas such as shri vidya, dasha maha vidya, and such. Another
way of identifying them is by their ending. Those ending with hum,
vasat, or phat are masculine mantras; those ending in svaha and
vaushat are feminine; ones ending in namah are neuter.

Mantras can be monosyllabic or multi-syllabic. Monosyllabic
mantras like klim, or hrim are also known as bija (seed) mantras or
bijakshara. Just as a seed has a tremendous hidden potential to
manifest and grow into a mighty tree under the right conditions, so
has the bija mantra. It produces siddhi, perfection and revelation, if
used under the instructions of a qualified teacher. Although many
mantras can be found in books, they should not be used unless
transmitted by the guru. Tantra prescribes many ways to invoke and
arouse the power of a mantra to increase its effectiveness:

1) Upavasa sharira shodhana

2) Chakra shodhana

3) Nadi shodhana

4) Mukha shodhana

5) Jihva shodhana

6) Ashauca bhanga

7) Nidra bhanga

fasting and purification of the
body,

purification of the chakras,
purification of the pranic
channels,

purification of the mouth,
purification of the tongue,
elimination of impurity,
arousal from slumber.

JNANA SANKALINI TANTRA

Japa

A guru should instruct his disciples on how to chant and
concentrate in order to get the maximum benefit from the use of a
mantra. Japa (repetition of a mantra) can also be defined as the
process to become free from rebirth; ja is derived from janma and
pa from papa , which means to attain liberation through the
elimination of impurities.

The repetition of a mantra in a prescribed manner can be of three
types:

i) Vachika uccha audible with rhythm,

ii) Upamsu madhya a whisper, or by silent movement

of the lips,

iii) , Manasa manda mental repetition of the words.

While performingjf'apa, a devotee follows the consecutive number
of invocations using the fingers (kara mala ) or with a rosary (japa
mala). These practices vary depending on the occasion and the
selected deity. There is a subtle way of chanting known as ajapa
japa, which literally means ‘non-chanting chants,’ when japa occurs
automatically with no effort from the devotee. The average human
being, following a moderate routine, breaths approximately 21,600
times in 24 hours, some extraordinary yogis and tantrics have been
known to use a mantra with every breath.

Tantra describes purascarana as an important system of japa,
associated with ritualistic practices. Purascarana means puras
‘before’ and caran, ‘performing’ or ‘carrying’ or ‘progressing’.

There are several meanings involved:

1) Perfection of a procedure before taking action,

2) Through devotion, the chosen deity is a source of inspiration
and blessings,

3) The spiritual aspirant advances to the state before Creation.

JNANA SANKALINI TANTRA

Purascarana has several constituents:

i) Japa repetition of a mantra in a prescribed manner,

ii) Dhyana meditation,

iii) Puja ritualistic worship,

iv) Homa oblations into a duly consecrated fire,

v) Tarpana ceremonial offering of water satiating the chosen

deity,

vi) Brahmana bhojana ‘Feeding the Brahmana,’ thus joining
good conduct with due procedure.

Some tantric works recommend the repetition of a mantra
240 million times. One tenth (24 million) should be offered as
oblations, one tenth of oblations should be in the form of tarpana,
one tenth of tarpana should be done as abhisheka, and one
tenth of this, is the number of Brahmins that should be fed. If a
devotee cannot accomplish all of these steps, then the number
of chantings should be doubled.

When purascarana is performed in a holy place or during
an auspicious time, like the navaratras (nine days in March-
April or September-October) or during a solar or a lunar eclipse,
it is believed to be extremely effective.

Kundalini and the Chakras

As mentioned previously, Brahman and Shakti, purusha and
prakriti, Shiva and Parvati are two aspects of One Truth. The
external world manifests through Shakti (Prakriti) associated with
Brahman.

The Bhagavad Gita (9:10) describes it in the following way,

mayadhyaksena prakrtih suyate sacaracaram
hetunanena kaunteya jagad viparcivartate

JNANA SANKALINI TANTRA

“O son of Kunti! With me as the supervisor, divine nature
produces all things animate and inanimate. This is the cause
of the universe.”

The manifestation of the external world is the play of shakti
or prakriti. Similarly, kundalini is the source of untapped energy
stored in the body of each human being and constitutes the source
of basic energy. It is generally portrayed as a coiled serpent or
serpent-power remaining hidden in the mula padma or muladhara
chakra at the base of the spine. There are however, many divergent
experiences about the exact location of the kundalini. According
to the interpretation of certain realized masters, including my
own Gurudev, kundalini is not located at the base of the spine,
but in the brain, which is the store-house of energy and the
source of all play in the physical, mental, and spiritual realms.
Through the guidance of a realized master, a seeker should tap
the unexplored energy in the brain.

According to tantric texts there are three nadis or pranic
canals in the spine, that allow life’s energy to flow from the
brain down to the bottom of the spine. The central canal is called
the sushumna, to the left lies the ida and to the right the pingala.
Both the ida and pingala canals are inter-twined inside the spinal
column. Each chakra, or nerve plexus, becomes a place of
mutual conjunction.

Chakra literally means disc or wheel. It is also known as lotus or
padma (lotus pose). There are many chakras, but seven are
paramount in spiritual practice. The seven major chakras are the
centers for the play of consciousness. Their location is more
psychological than physical. The muladhara chakra is at the
base of the spine, the svadhisthana chakra is behind the genitals,
the manipura chakra is at the back of the navel, the anahata
chakra corresponds to the middle of the chest, the vishuddha
chakra is in the throat, the ajna chakra is located mid-point

JNANA SANKALINI TANTRA

between the eyebrows, and the sahasrara chakra is at the top
of the head.

The chakras are portrayed as lotuses with varying numbers
of petals, colours and letters corresponding to specific mantras.
(See Table 1, page 48.) Kundalini and the chakras bridge the
two paths of Tantra and Yoga, since both schools elaborately
utilize these two fundamental and mystical concepts.

Summary

Tantra finds its roots in the Vedas and is not at odds with Vedic
principles and morality. It has evolved as a simplified form of Vedic
philosophy that is accessible to everyone regardless of race, caste,
or creed. Tantra is a beautiful combination of Vedantic truth and
Samkhya principles, the latter being the philosophy that deals with
cosmic evolution and the principle of cause and effect. Tantrics
drew from several disciplines to develop practical and verifiable
methods to accelerate spiritual evolution.

The most important concept in Tantra is the necessity of unifying
opposites in order to attain enlightenment. These opposites are
usually represented as Shiva (consciousness) and shakti (energy);
purusha (the soul) and prakriti (nature); male and female. The
union of both is required for the highest level of understanding.
These polar opposites are in reality one, this is the ultimate truth of
Tantra.

An important tantric concept, which will be discussed more
in Part II, is that of the equality of macrocosm and microcosm.
According to this principle everything in the external universe
is also represented internally, in the body of every individual;
the same forces ( gunas ) govern both.

An essential prerequisite to the practice of Tantra is the
guidance of a competent guru who can initiate the aspirant into

JNANA SANKALIN1 TANTRA

the correct methods of its application. A qualified guru is one
who has experienced the discipline directly and has achieved
various stages of spiritual development. Qualities essential for
both teachers and students are carefully described in the
scriptures.

The Vedas, created in Sanskrit, are the sound-manifestation
of the Absolute or the Supreme. Through the use of mantra,
meditation, and concentration, the kundalini shakti can be
aroused from the base of the spine and gradually brought up
through the sushumna channel to the sahasrara or thousand-
petal lotus at the crown of the head. When the mind becomes
highly purified, through profound meditation and intense
devotion, the spiritual aspirant experiences the ultimate bliss,
the union of Shiva and Shakti, attaining permanent liberation.

The following metaphorical explanation of a rare Sanskrit
text, Jnana Sankalini Tantra, is aimed at accelerating the spiritual
progress of sincere seekers who wish to follow the inward
journey for spiritual evolution through contemplation and
meditation.

PART II

Jnana Sankalini Tantra:

A Dialogue Between Shiva & Parvathi

JNANA SANKALINI TANTRA

Introduction

Tantric texts can be classified into two categories, some
include ritualistic practices and others concentrate on esoteric
and metaphysical wisdom. Jnana Sankalini Tantra clearly
belongs to the second category. Most tantric texts are basically
records of the timeless dialogue between Shiva and Parvati. This
book is centered on a conversation between Lord Shiva and his
divine consort, Parvati, and it extends to 110 verses.

According to Hindu mythology, Lord Shiva is the Supreme
Yogi, a highly accomplished ascetic who dwells atop the icy
peaks of the Himalayas, with his divine consort, Parvati, his
chief disciple. Lord Shiva is considered to be the master of Tantra,
Yoga, Music, Dance, and Phonetics. He shares his vast
knowledge with Parvati in response to her earnest enquiries.

Jnana Sankalini Tantra is considered the Path of Knowledge.
The word jnana represents ‘knowledge,’ but true knowledge is not
easy to acquire because it demands discipline and sincere effort.
Knowledge, once attained, needs to be maintained.

In Sanskrit it is said, anabhyase visam vidyam :

“Knowledge without practice is useless.”

The word sankalini is derived from the root word kalana or
‘enumeration,’ ‘comprehension,’ or ‘assessment,’ and samkalana,
which means ‘complete’ or ‘concise.’ Thus, Jnana Sankalini is a
complete or concise treaty on Tantra. The text itself is unique in its
approach and explanation as it is based on internal worship and
meditation rather than external ritualistic practice. Like many tantric
scriptures it is extremely subtle in nature, so it requires a sharp
mind and intellect to comprehend the hidden depth of its message.

This metaphorical explanation of such a rare Sanskrit text is
aimed at accelerating the spiritual progress of sincere seekers,
who wish to follow the inward journey for spiritual evolution
through contemplation and meditation.

JNANA SANKALINI TANTRA

Verse 1

kailasa Sikharasinam
devadeva jagadgurum
prcchati sma mahadevi
bruhi jhanam maheSvara

Translation

On the top of Mount Kailasha, Mahadevi (Parvati) asked
Jagadguru Lord Shiva, “O Maheshwara, or Supreme Lord,
please reveal to me what is jnanam (knowledge).”

Metaphorical Interpretation

Besides the literal or apparent meaning within the ancient spiritual
text there are many inner connotations with deep spiritual and practical
significance. They are applicable to every day life and become
guidelines in the spiritual path. It is the practical aspect that makes
the scriptures all the more valuable.

Throughout the ages the Himalayas, in northern India, have
become the chosen site for the practice of spiritual paths leading to
Self-realization. These vast mountain ranges, extending over
hundreds of miles, are the source of many magnificent rivers of
enormous religious and spiritual significance, such as the Ganga, the
Yamuna, the Sindhu, the Brahmaputra, and many others. Lay pilgrims
or spiritual seekers have dipped into these rivers.

Mount Kailasha, the Himalayan range, and Lake Manasarovar
are prominent places of pilgrimage for the Hindus, and have attracted
many a spiritual seeker for eons. Despite the tremendous physical
strain and risks of traversing the rugged mountains, devotees and
spiritual seekers are drawn to this sacred spot in order to experience
divine ecstasy. Ancient mythological Hindu texts are rife with
descriptions of Mount Kailasha, and its spiritual significance.

JNANA SANKALINI TANTRA

According to these texts Lord Shiva, with his consort, Parvati,
and their two sons, Ganesha and Kartikeya live on Mount Kailasha.
Shiva is one of the three main deities of the sacred Hindu trinity:
Brahma, Vishnu, and Shiva, respectively the creator, the sustainer,
and the dissolver of the universe.

Ancient mythology describes Shiva as the originator and
propagator of divine wisdom: Tantra, Yoga, Music, Dance, Grammar,
and Language. Shiva is the Supreme Master of Tantra, Yoga, and
meditation; teaching the art of discrimination and detachment from
his own experience. Shiva remains permanently engrossed in a state
of deep meditation, experiencing divine bliss.

There is a scriptural dictum, jnanam maheSvarat icchet : “seek
divine knowledge from Maheshwara.” Maheshwara consists of
two words: maha and Ishxvara. Maha means ‘great’ or ‘supreme’
and Ishwara means ‘Lord’ or ‘master of prosperity.’ One who
has thorough control over the senses, mind, and ego is
Maheshwara or the Supreme Lord. To realize Shiva, a devotee
must climb Mount Kailasha, his divine abode.

In the spiritual context, there is a direct correlation between
the human body and the universe. Just as Mount Kailasha is
situated in the north, in the high hills of the Himalayas, the
spiritual Kailasha, in every individual, is located in the fontanel,
at the sahasrara or the crown of the head, known as the seventh
chakra in both yogic and tan trie texts.

The word Kailasha is composed of several Sanskrit letters: ka,
i, la, a, sha. Ka represents Brahman, i stands for shakti or ‘energy,’
la is laya or ‘dissolution,’ a is ‘the first primordial sound’ and sha is
shira or ‘the head.’ Combined together, Kailasha means the place
where one realizes the formless Brahman, manifested as divine
energy. In this inner sanctum all the propensities of the mind
dissolve, and one can hear the divine sound Om (a u m), beginning
with the sacred letter a. This place is located at the crown of the
head. The word Himalaya consists of two words, hima — ‘cold,’

JNANA SANKALINI TANTRA

‘frigid,’ ‘frosty,’ and alaya — ‘abode,’ ‘house,’ ‘dwelling,’ or
‘place,’ ‘a place of coolness and calmness.’ North pole in the human
body is at the top of the head and south pole is at the feet. There
are many suitable places in the body apt for concentration and
meditation. Among them, the mid-point of the eyebrows and the
fontanel, known as the ‘cave of the cranium,’ are considered the
most favorable in spiritual terms. Focusing at either of these points
helps dissolve restless propensities, such as anger, ego, and vanity.
A state of inner calmness is achieved. Each human head has a
potential to be the Himalaya, a place of coolness and calmness.
Consciousness and energy can be raised from the lower centers,
through the spine, to the very peak of Mount Kailasha. Meditation
is a tool that enables the spiritual seeker to transform life into a
haven of tranquility, peace, and joy.

In the first verse, Mahadevi (Parvati), the divine consort, is
described as seated on Mount Kailasha (the sahasrara chakra),
seeking knowledge from Shiva, her beloved Lord and master;
object of her devotion. Parvati represents the power of
consciousness in every person, embodying the disciple, whereas
Shiva is the Supreme Self, the divine preceptor. Parvati is the
daughter of Parvata, ‘the mountain,’ Himalaya, a symbol of
‘strength,’ ‘determination,’ and ‘unshakable faith.’ Since Parvati
is an ardent follower of her master, she demonstrates her sincerity
and devotion through self-enquiry and intent to incorporate
Shiva’s teachings in practical life.

The Proper Way to Enquire

A spiritual journey is a four-fold path of self-evolution. A true
spiritual seeker should:

1) Have a burning desire for spiritual progress,

2) Seek the company of upright and virtuous people and
become familiar with the scriptures,

JNANA SANKALINI TANTRA

3) Undertake a sincere spiritual practice under the guidance
of a teacher,

4) Strive to attain Self-realization.

Devotees that feel a deep desire for spiritual evolution should
seek the guidance of a master and gain essential knowledge needed
to tread the spiritual path. Ego is a barrier in this path. Spiritual
seekers should humbly approach the master equipped with the
necessary qualifications and put forth their questions with the sole
purpose of gaining understanding. A truly spiritual mind is free
from doubts, and full of calmness. For every valid question, there is
a valid answer. Some people, however, make the repeated mistake
of asking questions saturated with ego, so as to exhibit their own
knowledge. The type of questions asked by disciples in general, fall
under two categories:

1) Judgmental questions — In the same way that a teacher poses
questions to assess a student’s intelligence and comprehension, a
disciple may pose questions to judge the guru’s competence and
trustworthiness.

2) Search for knowledge — Questions are asked with sincere
devotion and determination to gain spiritual insight. Such enquiry
arises from the heart with the desire for self-unfoldment. When a
student is ready, God will send a befitting teacher to impart inner
knowledge and dissolve the darkness of ignorance.

In the Bhagavad Gita (4:34) the Lord says,

tad viddhi pranipatena pariprasnena sevaya
upadeksyanti te jnanam jnaninastattvadarSinah

“To gain knowledge of the Absolute, approach a spiritual
master. Prostrate with love, surrender, and serve the teacher.
Ask proper questions with love and humility. Then the teacher
imparts knowledge, as he has the inner experience.”

JNANA SANKALINI TANTRA

Parvati, sitting at the feet of Shiva, prays, “O Lord of lords, teacher
of the universe, Maheshwara, please kindle the flame of knowledge
in me so that the darkness of ignorance and doubt may disappear.”

Devadeva is a compound word, meaning ‘God of gods’ or
‘Lord of lords’. Many who lack proper understanding of Hindu
spiritual traditions consider such phrases to imply polytheism
(the worship of more than one god). But, in reality, in spiritual
Hindu tradition there is only one God (Brahman, neither male
nor female, but of neutral gender), who manifests in varied forms.
One of the Vedas maintains, ekam sat viprah bahuda vadanti:
“Scholars speak of One Truth in different modes.”

Diverse Manifestations of the Supreme Self

There is only One cosmic principle, Brahman or the Absolute,
permeating this entire creation. So each part of the human body,
every sense organ has a deva (illumined one) as a presiding deity.
These deities are described as god with a small ‘g,’ commanding
various organs of action and perception.

Ear

Skin

Eye

Tongue

Nose

Speech organ

Hands

Feet

Digdevata (deity of space)

Vayu (deity of the air element)
Surya (the sun god. According to
some sages, the left eye, the right eye
and the third eye are the abode of the
moon, the sun, and of fire)

Varuna (deity of the water element)
Ashwini Kumaras (the twin deities
considered the celestial ‘physicians’)
Agni (deity of fire)

Indra (deity of rain)

Vishnu (deity of sustenance, the
second main god belonging to the
Hindu trinity)

JNANA SANKALINI TANTRA

Anus

Yama (deity of death, virtue, and
judgment)

Genitals

Prajapati (deity of birth and
creation)

Mind

Chandra (the moon god)

Intellect

Brahma (deity of Creation; the first
main god composing the sacred
Hindu trinity)

Ego (Ahamkara)

Rudra (an epithet for Shiva,
representing anger)

Memory ( Citta )

Vasudeva (an epithet of Vishnu)

Muladhara (coccyx)

Ganesha (the god of knowledge and
success)

Svadhisthana (sacral)

Devi, Durga, Kali, and others (goddess
of strength and creativity)

Manipura (navel)

Surya/Agni(sun god/god of fire)

Anahata (dorsal)

Vishnu/Narayana (god as a symbol of
life energy)

Vishuddha (cervical)

Shiva (deity of destruction and
dissolution; third main god composing
the sacred Hindu trinity)

Devadeva, ‘God of all gods’ or ‘the indwelling Self,’ is the
innermost source of illumination to all other devas (gods); the
Supreme Spirit, whose energy and strength activate all beings.

Jagadguru means the ‘gum’ or ‘master’ of jagat or ‘the universe.’
The etymological meaning of jagat is ‘repeatedly oscillating phenomena.’
The universe is constantly evolving and so does the human body. The
indwelling Self is the real teacher but the universe (jagat ) becomes an
extensive research center. Each human life is designed for the purpose
of learning and experiencing Truth within. God manifests as a teacher,
through many names and forms. God is the Jagadguru. When a person
is ready to absorb sacred knowledge, it will come in varied forms.

JNANA SANKALINI TANTRA

Maheshwara means Supreme Lord. As stated earlier, the word
is derived from two Sanskrit terms, maha or ‘great’ or ‘supreme’
and Ishwara or ‘lord.’ In each of the seven chakras located in
the spine, the presence of divinity is described respectively as
Visva ( Muladhara ), Virat ( Svadhisthana ), Taijas ( Manipura ),
Hiranyagarbha ( Anahata ), Ishwara ( Vishuddha ), Prajna ( Ajna ),
and Maheshwara ( Sahasrara ). The abode of God is therefore
the seat of Maheshwara, or the Supreme Lord.

A worthy disciple inherits the spiritual treasure from one’s
own guru. Wisdom is a blessing that can only be acquired
through a mixture of strong yearning, humility, devotion, and
service. A guru is ever compassionate, ready to bestow to a
sincere disciple the spiritual heritage already in one’s possession.
In this verse, it is clear that Parvati, as recipient, has the right
attitude. She does not see Shiva as an ordinary husband, but
perceiving divinity in him, she prays with deep love and
concentration in order to experience the taste of the divine nectar
of wisdom.

Celestial beings are referred to as dev a (m) or devi (f). Parvati,
portrayed as a devi, represents a sincere disciple filled with a burning
desire for self-evolvement. Deva and devi are both derived from the
root word div meaning ‘illumination,’ ‘brilliance,’ and ‘light.’ When
the restless mind is trained to be tranquil, through the practice of
meditation and breath control, a level of superconsciousness is
attained and a devotee is able to experience inner light ( antarjyoti ),
at the crown of the head, and in all the sense organs.

sarvadvaresu kaunteya prakasa upajayate
(Bhagavad Gita 14:11)

The Lord says, “O Son of Kunti (Arjuna), in every door (of
the body) divine illumination manifests.”

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Verse 2

devl uvaca

kutah srstir bhavet deva
katham srsti vinaSyati
brahmajnanam katham deva
srsti samhara varjitam

Translation

Devi asked, “From where does creation manifest, O Lord,
and how does it dissolve? What is brahmajnanam
(knowledge of the Absolute), which is devoid of creation
and dissolution?”

Metaphorical Interpretation

Creation is a cosmic mystery. Scientists of the physical world,
equipped with tools and analytical observation; philosophers using
their intellect as a tool; saints, sages, and mystics, through deep
meditation, have all, in their own way, tried to solve the mystery of
creation. Yet the clear sky in the darkness of night, with myriads of
shining bright stars, reminds us again and again that the human
mind is limited and cannot readily grasp the mystery of creation.
God is infinite, and creation is extremely vast, complex, and beyond
human comprehension.

Divergent multidimensional views of creation are controversial,
even contradictory. Ancient scriptures such as the Vedas and the
Upanishads have themselves varied theories of creation and the
evolutionary process. In this verse, Parvati, embodying the role
of a seeker, portrays the inner quest in each person:

i) How did creation begin?

ii) How does creation come to an end?

iii) How is knowledge of Brahman (the Absolute), itself
beyond creation and dissolution, attained?

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In the subsequent verses, Lord Shiva answers these questions
in detail. It forms the vital foundation for the superstructure of
divine knowledge. The three basic concepts in this verse are:
srishti (creation), vinasha (destruction, dissolution), and
brahmajnana (knowledge of the Absolute; ultimate wisdom).

Srishti (creation)

This word is derived from the root word srj, which consists
of three letters sa, ra, and ja. Sa means ‘the Soul’ or ‘God,’ ra
means ‘movement’ or ‘vibration’; and ja means ‘manifestation,’
‘materialization,’ or ‘to be born.’ The three together imply that
creation is the vibratory manifestation of the Soul or God. Every
form of creation is a vibration of cosmic energy; speech is the
creation of sound through the vibration of the vocal cords in a
specific way, and thought is also a product of vibration in the
ocean of the mind.

Vinasha (complete dissolution)

This concept is divided into two: vi means ‘perfect’ or ‘complete,’
whereas nasha means ‘destruction,’ ‘disappearance,’ or ‘dissolution.’
Every beginning has an end; as every creation, in turn, is destroyed.
Dissolution is ‘perfect disappearance,’ i.e., the creative energy merges
into the Supreme. A temporary disappearance occurs when we sleep,
we lose consciousness of ourselves and of the surrounding world.
Finally, what comes from the Absolute will return to the Absolute.

Brahmajnana (knowledge of the Absolute)

Ignorance is darkness; knowledge is light. Human growth is
directed towards knowledge from childhood to adulthood and is
repeated in life after life. A child from early on in life shows a great
eagerness to know what happens around him. “The why of a child
is the key to philosophy,” it is said. Knowledge is classified in two
groups, aparavidya (material knowledge) and paravidya (supreme
knowledge) (Mundaka Upanishad 1:1:4).

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Material knowledge ( aparavidya ), is acquired through the
use of the five sense organs of perception: eyes (sight), ears
(hearing), nose (smell), tongue (taste), and skin (touch), together
with the help of the four internal instruments; mind, intellect,
ego, and memory. The peripheral knowledge is expanded by
the use of the elasticity and curiosity, inherent to the mind, the
faulty memory, and the intellect’s capacity for analysis. In
Sanskrit, this process is described as paroksha-jhana, or ‘the
indirect means to gain knowledge.’ If the senses or the mind are
not in a healthy state, the acquisition of knowledge will be
skewed and the result flawed.

Spiritual wisdom (paravidya ), on the other hand, can only be
gained through a-paroksha anubhuti or ‘direct experience.’ Supreme
Truth is revealed to a sincere seeker once one has disciplined the
senses and cleansed and purified the mind through deep meditation,
and devout prayer. A profound awareness of communion with God
manifests in Absolute Knowledge, a revelation of light unfolding
itself from inner experience.

In the Bhagavad Gita (6:22) the Lord teaches,

yam labdhva caparam labham manyate nadhikam tatah
yasmin sthito na dukhena gurunapi vicalyate

“One who gains that beyond which there is no greater, and
remains established (in it), is not moved (even) by the greatest

sorrow.”

Spiritual knowledge or paravidya dispels ignorance and frees
an individual from the bondage of pleasure and pain, birth and
death. This state of pure mind, complete equilibrium, and
equanimity can only be achieved through self-discipline.
Knowledge becomes the gateway to liberation. To live in pure
knowledge, immersed in a state of constant awareness, is to live
in God.

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Verse 3

Uvara uvaca
avyaktat ca bhavet srstih
avyaktam ca vinaSyati
avyaktam brahmano jndnam
srsti samhara varjitam

Translation

Ishwara replied, “Creation comes from avyakta (the un¬
manifested) and leads to avyakta (dissolution). Avyaktam is

brahmajfianam (knowledge of the Absolute), devoid of
creation and dissolution.”

Metaphorical Interpretation

Some world religions maintain that God is formless and some
teach that God has form. In the Vedic teaching the formless God
is known as Brahman, beyond all attributes and qualities, beyond
creation and dissolution, while Ishwara is the manifested aspect
of God. Perceived within creation Ishwara is the Supreme Soul,
represented here by Lord Shiva.

The Taittiriya Upanishad (2:1:3) gives a very lucid and
exhaustive description of the process of creation. Creation is
the manifestation of a subtle element into its gross form. The
Supreme Soul manifested in space, then in air, fire, water, and
finally, in the earth. Life emerged in sequence from plants and
trees to animals and humans. The entire creation is nothing but
a manifestation of the Absolute.

In the Gita (2:28), the Lord says,

avyaktadini bhutani vyaktamadhyani bharata
avyakta nidhananyeva tatra ka paridevana

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“Beings are avyakta, un-manifested, in the beginning, vyakta,
manifested in the middle and avyakta, un-manifested again at

the end. O Bharata (Arjuna), what is the cause for grief?”

Further on, in the Gita (4:3), Lord Krishna offers the following
explanation,

mama yonirmahadbrahma tasmin garbham dadamyaham
sambhava sarvabhutanam tato bhavati bharata

“Great Brahma (prakriti ) is my womb. In that I cast the seed, and
from it sprout all beings, O Bharata (Arjuna).”

Avyakta, in Sanskrit, has multiple meanings.Among them are:

1) Indivisible, imperceptible, un-manifest,

2) Primary matter with no shape,

3) Name of Vishnu as well as Shiva,

4) Supreme Being, Universal Spirit, Brahman,

5) The primary germ of Nature, the earliest productive
principle,

6) The Soul,

7) Indistinct, apparent,

8) Undeveloped, uncreated.

The cycle of un-manifest, manifest, back to un-manifest is
often illustrated in scriptures through an analogy of a piece of
jewelry made from a lump of gold. That is the principle of
creation. When the piece of jewelry becomes old or outdated,
the goldsmith just melts it into gold. This is dissolution.

According to the Vedas, every creation is the result of two
causes, known as:

nimitta karana (the efficient cause) — the skill or the talent
involved in the process of creation,

upadana karana (the material cause) — the instruments as

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well as other materials involved in shaping an object.

In the Mundaka Upanishad (1:1:7), the process of creation is
explained by the prototype of the spider and its web. A spider’s web
is a very fine net-like structure spun from its own saliva. The spider
lives in it, traps its prey, and finally rolls up the cobweb into a ball
and swallows it. The spider creates, maintains, and destroys the
web of its own creation. This model is relevant because the spider is
the efficient as well as the material cause. God is the creator and
created the universe out of Itself. The creative aspect of God is
called avyakta, or the un-manifested source. Whatever is created,
under any name or form, is nothing but the manifestation of God
alone, from formless to form and again into formless. It is in this
context that the Upanishad declares, s arvam khalvidam brahma:
“Everything is Brahman.”

Many Hindu festivals and rituals reflect the same
philosophical principle. Among the popular deities are Durga
and Ganesh. In the fall season, September and October, when
the crops are gathered, Hindus celebrate their annual holy rituals.
Artists make and decorate clay images of the deities, in varied
sizes, for ritual worship of seven to ten days. At an auspicious
time at the beginning of the festival, priests perform prana-
pratishtha, a ceremony invoking and establishing the life-
principle into the idols. Thousands of devotees offer their love
and devotion to their cherished deities manifested in the idol. At
the end of the festival, priests celebrate the visarjan ceremony
— or the dissipation of the life-principle. The idols are taken in
a procession with great fanfare and immersed in the water of a
nearby river, where they become dissolved into clay again. The
source of the un-manifested state is clay (avyakta), the
intermediate or manifested state is the creation of the idol
(vyakta), and dissolution takes place when the idol is merged
back into clay (avyakta).

From the ‘formless’ apparent ‘form’ comes, but ‘formlessness’
remains the reality. One cannot exist without the other; without

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a formless element, form is not possible. The middle stage is
when form and formless come together, as manifested in the
creation of plants, animals, and human beings.

The waves and the ocean are another example. The waves
are bom in the ocean, lap back and forth but eventually merge
back into the ocean. The ocean alone remains unchanged.
Likewise vyakta (creation) starts in avyakta (the un-manifested
stage) and is dissolved back to avyakta (a return to the un¬
manifested source).

Human life unfolds as an intermediate play of vyakta (the
manifested stage), but beneath there is a continuous flow of avyakta
(that which is un-manifested). Each creation is a mixture of vyakta
and avyakta (body and soul). The human body has a beginning and
an end, but the soul remains immortal. Knowledge of avyakta is the
culmination of Self-knowledge, dispelling all ignorance and fear.
The direct experience of Truth is the most transcendental
experience for a human being.

The concept of creation is an enigma but once the mystery
of life is unveiled, a person will become liberated from the fear
of birth and death. This is the meaning of immortality. The
principle of vyakta teaches that if there is creation there is
dissolution, but the overriding principle of avyakta explains that
basically there is no change at all. A gold ornament has a
beginning and an end, but the essence of the gold remains the
same, no matter what shape it takes.

Verse 4

omkarat aksarat sarvah
tveta vidya caturdasa
mantra puja tapo dhyanam
karmakarma tathaiva ca

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Translation

Omkara (the letter aum) is imperishable and encompasses
all the fourteen vidyas (fourteen branches of knowledge),
along with the six spiritual practices of chanting, worship,
penance, meditation, action, and inaction.

Metaphorical Interpretation

Aum is not a word but a symbol, a sound, which is sometimes
represented as Om. Ordinary people chant it, but tantrics and yogis
listen to the sacred sound while immersed in a meditative state.

Om is namabrahma the name of God (the Formless, Absolute
Brahman).

Om is shabdabrahma the manifestation of the Absolute through
sound.

Om is nadabrahma the cosmic vibration, which is a

continuous spontaneous, uninterrupted
sound experienced in deep meditation.

In the Yoga Sutras of Patanjali, aum is described as a
representation of the Absolute.

Knowledge of the sound is the beginning of revelation, the door
to inner awakening. Om, as the primordial sound, filled with a
vibrating energy, is the cause of every action. Creation started
with the sound, survives with the sound, will dissolve in the
sound.

In every religion, there is the use of a sacred sound syllable,
like aum, amen, and amin. Omkara, otherwise called aum, is
the holy syllable chanted in the beginning and at the end of the
Hindu scriptures, ritualistic worship, mantras, and prayers. In
the Gita (8:13) it states, om iti ekaksara brahma: “The single
syllable aum is Brahman.” In the Holy Bible, there is the
description of word and sound, “In the beginning was the Word,

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and the Word was with God, and the Word was God” (John
1:1).

The term akshara entails two separate concepts; the first refers
to imperishable letters of the Sanskrit alphabet, the second indicates
the totality of all sounds. In the Sanskrit alphabet, a — is the first
letter, ksha — the last and ra — is the root mantra for ‘fire.’ The
meaning of akshara is ‘the beginning and the end’; ‘the alpha and
the omega.’ Every sound produced is like ‘fire,’ with the capacity of
burning ignorance if used in the right way, and creating damage and
chaos if used in the wrong way.

Here in verse four. Lord Shiva explains to Parvati, that omkara
is akshara. Akshara has multiple interpretations: it is imperishable,
indestructible, undeceiving; it is firm, fixed, unalterable; it also
represents the entire cosmos through Brahma, Vishnu, Shiva; it also
represents Brahman, the Absolute; it is also a letter in the alphabet;
it connotes sound, word, or speech.

The Lord continues, “0 Parvati, from this divine sound aum
comes all knowledge. In addition to this, it is also the source of
mantra, puja, tapas, dhyana, karma, and akarma!' There are six
types of practices obligatory for householders and seekers:

Mantra

Vedic hymns, prayers,

Puja

adoration, ritualistic worship,

Tapas

penance, religious austerity, mortification,

Dhyana

contemplation, reflection, meditation,

Karma

religious rights, moral duty, practice, and training,

Akarma

absence of necessary observances, inaction,
realization.

Lord Shiva teaches Parvati the secret spiritual wisdom of deep
meditation. Through meditation, the mind is cleansed, is gifted
with the faculty of discrimination, becomes free from negatives,
and is established in Truth.

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Vidya

Vidya means knowledge. The scriptures define this kind of higher
knowledge as the gateway to liberation. People fall into the clutches
of fear, suffering, and misery out of ignorance but once darkness
disappears, a devotee is able to lead a life of discrimination,
understanding, and love. At this stage, life becomes fully
enjoyable and ceases to be a burden. The fourteen stages of
vidya are elaborated in the next verse.

Verse 5

sadanga veda catvari
mlmamsa nyaya vistarah
dharma&astra puranani
eta vidya caturdasam

Translation

The four Vedas (Rig, Yajur, Sama, Atharvaj, the six limbs of
the Vedas (Shadanga) as well as the four remaining steps
(Mimamsa, Nyaya, Dharma-Shastra and the Puranasj,
constitute the fourteen types of vidya.

Metaphorical Interpretation

In ancient times, when there were no books, pupils could
only learn by listening to their guru, who was the only reliable
source of material and spiritual knowledge. Spiritual knowledge
was only handed down to students when one became an
apprentice to a qualified teacher. A disciple would join the guru’s
ashram, in a quiet comer of a forest, and dedicate many years to
the gradual acquisition of knowledge. This system of learning
is called direct association and it has proved, through the ages,
to be highly practical and beneficial in regard to spiritual growth.

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Nevertheless, the study of the scriptures and related topics
can only be supplementary to inner experience gained through
practice. In modem times, there is an explosion of information that
is often contradictory and overwhelming. By using the sense organs,
especially sight and hearing, an individual enlarges the periphery
of one’s experience and knowledge. Such learning as a means
of acquiring knowledge has several shortcomings. First, the
limited nature of books cannot convey a subject entirely, since
there is a deeper level that can only be grasped through analysis,
contemplation, and meditation after which one arrives at the
ultimate stage of comprehensive wisdom. Second, unless
scriptural knowledge is applied in daily life, it is useless and
becomes instrumental in raising a person’s ego. Finally, words
and books cannot answer all the questions that arise in the m ind
of a spiritual seeker. In modern society, people are mostly
interested in material wealth and fail to realize that Self-
realization, although intangible, is a rare treasure.

Vidya is the beginning and the end; the means as well as the
goal. Elaborating the path of knowledge, Shiva explains each
of the fourteen steps: the four Vedas, Rig, Yajur, Sama, and
Atharva; the Shadanga (six limbs or auxiliaries of the Vedas),
Siksha, Chandas, Vyakaranam, Nirukta, Jyotisha and Kalpa; and
the four steps, Mimamsa, Nyaya, Dharmashastra, and the
Puranas.

Vedas

The four Vedas are called Rig, Yajur, Sama, and Atharva.

Rig The first Veda is devoted to praising the glory

of God. It really means to utter every word as
a mantra using speech with love and devotion.

Yajur The second Veda addresses the need (through

countless inner connotations) of reaching
union with God, at every step of life.

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Sama

Atharva

Shadanga

Siksha

Chandas

Vyakaranam

Nirukta

Jyotisha

The third Veda illustrates the state of inner
harmony and self-discipline required for
advancement in spiritual life.

The fourth Veda is dedicated to achieving
unending happiness and bliss while
experiencing divinity. It brings about mental
and astral purification.

Comprises the six limbs or auxiliaries of the Vedas,
described as Siksha, Chandas, Vyakaranam,
Nirukta, Jyotisha, and Kalpa.

It is the science of proper articulation and
pronunciation in the fields of instruction and
training. Metaphorically, it is the acquisition of
knowledge through the path of self-discipline and
meditation.

It is the study of prosody (verse forms and poetic
meters) or material science. Metaphorically, it is
the ability to synchronize life’s beat to the rhythm
of a calm breath and a heart full of love playing
all elements in perfect equilibrium.

It is the analysis of grammar; composition of
words, tenses, verbs; expansion of linguistic ability
and discrimination. Metaphorically, it means
to lead a life full of discrimination and to
speak with purity and love.

It is an etymological account of difficult Vedic
words. Metaphorically, it is an interpretation of
the scriptures as a guide for the cultivation of
soul consciousness.

It means ‘astrology,’ ‘light,’ ‘luster,’ ‘brightness,’
‘flash,’ and ‘the light derived from the divine

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principle.’ Metaphorically, it is to experience
inner light through meditation, and to radiate
the light of love and knowledge in every
thought, word, and deed.

Kalpa It is the set of prescribed rules laid down at

rituals or ceremonies. Metaphorically, it means
to perceive God in every thought.

The four remaining steps are Mimamsa, Nyaya,
Dharmashastra, and the Puranas.

Mimamsa is ‘deep reflection,’ ‘enquiry,’ and ‘philosophy.’
The ‘path of enquiry’ is divided into two groups; Purva Mimamsa
of Jainini and Uttara Mimamsa of Vyasa. Purva Mimamsa is an
elaborate explanation and instruction on spiritual practices
aiming at self-discipline and inner purification. Vyasa’s Uttara
Mimamsa is also known as Brahmasutra or Aphorisms on the
Absolute Brahman, or even more famously, as Vedanta.

Nyaya is associated with Sage Goutama and is translated as
‘Law’ or ‘The Science of Logic.’ Metaphorically, it means to
follow the path of justice, morality, and truth.

Dharmashastra is the Code of Law or Jurisprudence. In
Sanskrit it is known as smruti. Metaphorically, smruti means
‘memory’ — to remember God in every breath. When there is a
situation of confusion or conflict these vidyas are designed to
show ‘the right path.’ The following sixteen smrutis are perhaps
the most important: manu smruti, yama smruti, vasistha smruti,
atri smruti, vishnu smruti, angirasa smruti, usana smruti, vakpati
smruti, vyasa smruti, apastamba smruti, goutama smruti,
katyayana smruti, yajnavalka smruti, narada smruti, parasara
smruti, samkha smruti.

Puranas are part of an ancient encyclopedia containing various

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branches of knowledge, which form the backbone of Hindu
Mythology. Puran nava iti is defined in the following way: while
ancient, the message is still new (relevant). The Puranas, composed
by Sage Vyasa, deliberate on five topics: sarga (creation),
pratisarga (dissolution and recreation), vamsa (dynasty and
genealogy), manvantara (the span and rule of the fourteen Manus),
and vamsacharita (the story of each dynasty, especially the Solar
and Lunar dynasties). The Puranas also include three of the most
well-known scriptures; the Bhagavatam, the Ramayana, and the
Mahabharata. Metaphorically, Puranas mean ‘the indwelling Self;’
‘the ancient One’ or purana/puratana.

These are the fourteen disciplines ( vidyas) needed to attain
knowledge. In spiritual practice these fourteen represent the
fourteen steps of breath up and down the seven chakras in the
spine, while immersed in a state of deep meditation and
communion with God. The purpose of knowledge is to realize
the divine nature of the inner Self; whose essence permeates the
entire universe.

Verse 6

tavad vijfid bhavet sarva
yavad jiianatn na jayate
brahmajhanam padam jnatva
sarva vidya sthira bhavet

Translation

In spite of knowing all the above, one does not get
knowledge of the Ultimate. Only by attaining brahmajhana
(is) all other knowledge firmly established.

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Metaphorical Interpretation

The path of knowledge is the path of liberation. True
knowledge is awareness of the Self; which begins with the
enquiry of ‘Who am I?’ and culminates with the experience of
‘I am That.’ This inner journey starts in the exterior world,
controlled by the mind and the sense organs, and ends when
the state of wisdom is attained through complete God-
consciousness. Wisdom, in Sanskrit, is known as prajna or
prajhana.

There are three stages to achieve the state of wisdom. The
first stage is the ‘acquisition of knowledge’ or jhana. This
encompasses the accumulation of theoretical knowledge received
from different teachers and careful study of the scriptures.

The second stage is ‘applied knowledge’ or vijhana. This is the
direct implementation of theoretical knowledge obtained from
diverse sources, for the purpose of Self unfoldment. Once this is
achieved, it is crucial to remain in a state of inner awakening, living
a life of soul consciousness. The third and last stage is to be firmly
established in a permanent state of wisdom (prajnana). When this
summit is attained, a spiritual seeker becomes enlightened.

Every individual is blessed with four inner instruments
comprising the mind, intellect, ego, and memory. Ordinarily,
human intelligence is only used for material gain, yet life will
remain incomplete unless it is filled with a spiritual component.
In order to attain lasting and enduring happiness, a spiritual
seeker must have a balanced development in the physical,
emotional, mental, and spiritual spheres. Every living being
needs food to survive but if the food is not easily digested or
assimilated, even the most nourishing food can become a health
hazard. Knowledge is the nutrition human beings require for a
richer lifestyle but it must be assimilated, integrated, and applied
in daily life. Book knowledge is indirect and therefore limited,
Self-knowledge, on the other hand, is inexhaustable and can

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only be obtained through direct experience of Truth. Once the
state of shtitaprajna is reached, a seeker becomes established
in wisdom (Gita 2:54-68).

In this verse. Lord Shiva uses the words:

Padam jnatva ‘knowing the feet’ i.e., to attain divine
knowledge, the Feet of God must be perceived inside the mind.
A Vedic mantra illustrates this concept well, tad vishno param
padam: “Those who are self-disciplined, the real heroes, will
experience the Feet of the Supreme within the calmness of the
mind, in the center of the third eye.”

Sarva vidya encompasses all branches of knowledge. One
of the Upanishads describes the Absolute as, yasmin vijnate
sarvam idam vijnanam bhavati : “Having known the One,
everything (else) is known.” When real knowledge is grasped
and assimilated, it automatically applies to every situation. A
Self-realized person experiences God in all. A second meaning
of sarva vidya refers to dasa mahavidya, the worship of the
Divine Mother in all her different ten manifestations. This is in
turn correlated with the ten incarnations of Vishnu, one aspect
of the Hindu trilogy.

Sthira bhavet — when a person reads an inspiring work full
of elevating thoughts or listens to a spiritual lecture, one
transcends a mundane perspective, acquiring a glimpse of the
inner Self for a short-lived moment. Nevertheless, a really
spiritual person should constantly remain established in wisdom,
experiencing Truth in every thought, word, and action. Just as a
student who wishes to become a doctor must go to a medical
school, a spiritual seeker must practice and imbibe all knowledge
to achieve absolute proficiency as a yogi. Practice and discipline
are the keys to success in life, both in worldly and spiritual terms.

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Verse 7

veda Sastra puranani
samanya ganika iva
yd punah Sambhavi vidya
gupta kula-vadhuriva

Translation

The Vedas, Shastras, and Puranas are like common
entertainers compared to the shambhavi vidya —
knowledge descending from Shiva — as the chaste lady of a

noble family.

Metaphorical Interpretation

This passage indicates that acquisition of scriptural
knowledge is available to all but is sometimes used for self-
serving material advantage, fame, and fortune. Lahiri
Mahashaya, a highly accomplished yogi, used to say, “Many
talk about the scriptures, but only a rare few put them into
practice,” underlining the superficial scriptural knowledge
devoid of practical application in everyday living.

Shambhavi vidya

Since scriptural knowledge is theoretical, it provides only
temporary pleasure, but Self-knowledge or shambhavi vidya is
the fountainhead of eternal joy. Self-realization has no identifiable
external signs but manifests inwardly as divine peace, bliss, and
joy. A common singer or entertainer may have temporary joy,
may be won by flattery or money. But a chaste accomplished
woman finds inner value and is like a hidden treasure of solid
Self-knowledge. She is a source of bliss and freedom forever.

Shambhavi vidya is the accumulated wisdom of Shiva,
attained through deep meditation. Shiva is the Supreme Yogi,

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constantly absorbed in meditation and unaffected by the
disturbances and commotions of everyday life.

The essence of the Vedic scriptures is open ( mukta) and at
the same time concealed (gupta). The hidden message is
experienced only through inner awakening. The scriptures, as
such, are available to everyone, but Truth, just like chastity, is a
rare gift.

Verse 8

dehasthah sarva vidyaSca
dehasthah sarva devatah
dehasthah sarva tirthani
guru vakyena labhyate

Translation

In this body can be found all the branches of knowledge,
every god and goddess, and all the holy places, which can
be reached only through the teachings of the guru.

Metaphorical Interpretation

Each body is a temple in which the soul manifests itself. It is
a God-built shrine and should be treated with the dignity it
deserves as a repository of divinity. A body should be taken
care of through proper nourishment, cleansing, exercise, and
rest. It is the building stone for spiritual evolution.

Sarva vidya

God and the entire divine creation reside within each being.
Every individual contains a storehouse of all-encompassing
wisdom but only a selected few can tap into the enormous energy
hidden under the surface. Vidya, in this context, represents

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knowledge but also refers to dasamahavidya, a special way of
worshipping the Divine Mother, source of universal energy.

Sarvadevata

All deities or sarva devata, are only manifestations of the Supreme
One present in each human shrine. In order to progress on the
spiritual path, seekers must be able to transform their outlook towards
the body, discipline the mind, and confirm the divinity latent within.
If the body is seen to be all-important, it will lead to body
consciousness, which is a source of bondage. Conversely, if a
body is neglected it will lead to sickness. The human body is
the temple of God, it should not be condemned, only subdued
for the ultimate goal of transformation, the realization of “I am
That” — the soul beyond the body.

Sarva tirtha

One major aspect of Hindu practice is to go on a pilgrimage to
attain spiritual merit and purify the body and mind. Holy places
are often located on the bank of rivers; at the confluence of rivers;
by the ocean side; or on a mountain. Similarly, in each human
body there are special places, holy like the places of pilgrimage,
where divinity is manifested. Lord Shiva teaches, dehasthah sarva
tirthani: “All the holy places are located in the body.”

Many scriptures vividly describe teertha as the divine qualities
that can be cultivated during a lifespan. One of them, for instance,
is kshama teertha or the quality of forgiveness. Just as the body
and mind get cleansed while taking a dip in the river or ocean in
a holy place, the mind becomes purified when it is suffused
with divine qualities.

In the last part of this verse — guru vakyena labhyate —
Lord Shiva speaks of the most crucial turning point in spiritual
life, which is the relationship with the guru. Everything is possible
through the words or grace of the guru. In reality, spiritual

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wisdom or experience is not the monopoly of gurus but of the
Supreme Guru or God.

Nevertheless, only the most worthy student is able to perceive
and assimilate the practical instructions handed down from one’s
predestined guru. A sincere devotee should possess the
following qualities:

1) Viveka (good judgement or discrimination) — to be able to
distinguish between what is real and what is unreal,
permanent, or temporary,

2) Vairagya (dispassion) — the cultivation of non-attachment,

3) Shama damadi shatsampathi (the six-fold spiritual treasures)

i) shama control over the restless mind,

ii) dama

iii) uparati

iv) sraddha

v) titiksha

control over the sense organs,

indifferent outlook for worldly endeavours;
love for spiritual evolution,

faith in the the holy scriptures
and the teachings of the guru,

forbearance, equal-balance in all states of
life; non-reactionary attitude,

vi ) samadhana maintenance of the state of harmony and
balance,

4) Mumukshuttva (strong yearning for liberation and emancipation).

A disciple, endowed with all these qualities, is worthy of
receiving the grace of the guru, as well as his practical guidance,
in order to experience the highest spiritual truth, embodied in
the realization of the Absolute.

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Verse 9

adhyatma vidyahi nrnam
saukhya mauksa kari bhavet
dharma karma tatha japyam
etat sarvam nivartate

Translation

Through adhyatma vidya (the experience of spiritual
wisdom), a person can obtain both happiness and liberation.

All other preliminaries like dharma, karma, and japa will
not be of any interest, thereafter.

Metaphorical Interpretation

Human life manifests itself through knowledge and love.
Knowledge, according to the Mundaka Upanishad, is of two types:
para (supreme spiritual wisdom) and apara (material knowledge).

Adhyatma vidya

To fully appreciate the hidden value of spiritual wisdom or
adhyatma vidya, one must first understood vyavaharika vidya or
material knowledge. Material knowledge leads to a life dedicated
to pleasure-seeking activities, guided by the sense organs. This
type of existence might seem alluring in the beginning but leaves
the extrovert person with the inexorable feeling of anguish and
emptiness. On the other hand, the spiritual path is much harder,
since it requires a high dose of sacrifice, negation, and self-control.
But ultimately, spiritual wisdom is the source of permanent joy;
making the mind and senses introvert while quickening inner
growth. Few choose the subtle spiritual path over that of worldly
comfort. Yet with a clear mind, a discriminative intellect, a rational
outlook, and sincerity to gain adhyatma vidya, a person can
achieve a state of constant happiness and liberation.

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Sukha and moksha

Sukha (happiness) and moksha (liberation) need further
elaboration. Lahiri Mahasaya teaches,

kha sabda akata brahman
samipa kha sukha durena kha duhkha

Kha is ‘the formless sky’ or Brahman, while sukha means
‘happiness.’ The metaphorical meaning is that happiness is derived
from being closer to the sky, or the formless stage of divine
consciousness. Distance from God results in suffering. The seeker
who meditates by raising energy from the vishuddha chakra (throat
center), to the cave of the cranium or the abode of God, will experience
indescribable inner happiness, achieving liberation or moksha. Moksha
is derived from two words, moha (delusion) and kshaya (elimination),
i.e., to reach the stage where all delusion is eliminated and freedom
from bondage is achieved. In order to reach this highly advanced
ecstatic state of joy and liberation, different disciplines must be
followed: these are known as dharma, karma, and japa.

Dharma

The Sanskrit word dharma has been incorrectly translated
by modern scholars to mean religion. But dharma is a word
with multiple meanings such as ‘Law,’ ‘moral virtues,’ ‘Duty,’
‘Justice,’ ‘property,’ ‘morality,’ ‘character,’ ‘nature,’ ‘manner,’
‘good company,’ ‘devotion,’ and ‘the soul.’

The literal meaning of dharma is derived form the root verb dhr
i.e., ‘to hold or uphold,’ in this sense dharma is ‘that which upholds
life.’ Every breath has the all-important role of upholding the life
principle in the body; breath, therefore, can be considered a form
of dharma, at the root of our existence. Through breath or dharma,
life prevails in a person. In the absence of breath or dharma, there
is no strength, no beauty, no vitality, a body is dead and useless.
Once the breath becomes the equivalent of dharma, or ‘the upholder
of life,’ it is easier to understand the role of karma.

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Karma

Karma represents ‘action,’ ‘performance of religious rituals,’
and ‘moral duty.’ Breath is equivalent to dharma, so a seeker
should strive, through direct action (karma), to control the breath.
Breath mastery will promote self-mastery or self-control over
the extrovert senses. Karma, in this context, becomes prana
karma , i.e., ‘self-regulation’ or ‘mastery over the breath.’ As a
result, the spiritual aspirant will struggle to gain rigid control
over physical, emotional, and intellectual activities eliminating
all negative propensities and achieving a state of calmness,
peace, and balance.

Japa

Japa means, in most spiritual practices, ‘to repeat or chant
the name of God’ or a ‘holy word.’ But when japa is linked to
karma, the organ of speech is used for a higher purpose. As it
was explained in the first part of this volume, japa can be of
three types: audible, in soft whisper, or mental chanting. In the
context of inner spiritual practice, japa is ‘to be conscious that
every breath is the manifestation of God’s love,’ therefore
bringing renewed energy into the body. This exercise is called
ajapa-japa, i.e., non-chanting chant. The acquisition of spiritual
wisdom instills a new outlook in the life of a devotee; ordinary
things become extraordinary as one becomes absorbed in the
state of permanent joy and all-encompassing love.

When one achieves the highest state of spiritual experience
bestowing unfading and transcendental bliss all other practices
and temporary satisfaction go away, as the lights of twinkling
stars disappear with the rising sun.

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Verse 10

kastha madhye yatha vahni
puspe gandhah payo ’mrtam
deha madhye tatha devah
punyam papam vivarjitam

Translation

Like kindling in a fire, like the fragrance of the flower, and
like cream in the milk, God resides in a body devoid of
virtue or sin.

Metaphorical Interpretation

The basis of all spiritual and philosophical inquiry is for the Self
or ko’ham: ‘Who am I?’ This is the most fundamental question
during one’s life journey. When a seeker finds the answer, realization
is experienced. A path that helps a spiritual aspirant to experience
the reality of life is to understand the role of the body and the mind
by controlling these two fundamental aspects of life. A teacher,
rather than a written text, becomes a valuable guide, since an
enlightened gum provides a map for student’s progress on the road
of Self-enquiry. Books can only offer general descriptions, with
complex meanings that are difficult to decipher, whereas the
predestined gum gives his blessings and personalized guidance.

The One, the Eternal Self, beyond the reach of the senses,
can only be realized through deep meditation. While immersed
in ecstatic contemplation a devotee is able to grasp the vision of
the indwelling power of God. The following mantra reveals the
omnipresence of God in everyday objects:

tilesu tailam dadhaniva sarpih
apah srotah-svaranlsu cagnih
evam atma’ tmani grhyate ’sau
satyenainam tapasa yo’ nupatyatl
(The Shvetashvatara Upanishad, 1:15)

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“As oil in sesame seed, as butter in cream, as water in the
river bed, as fire in kindling sticks, so is the Self realized in
one’s own soul, if one looks for God with truthfulness and
austerity. The Self which is the root of Self-knowledge and
austerity that pervades all things; as butter is contained in
milk, so is the Brahman, the highest mystical doctrine.”

People offer oblations of ghee into the sacred fire. Ghee is
made from milk, but if one pours milk into the fire, the fire will
be extinguished. Yet, if butter is extracted from milk, by using a
proper technique, and converted into ghee and subsequently
offered to the sacred fire; it will enhance its brilliance. Similarly,
although God is present in every individual, only through the
path of self-discipline and meditation can inner Truth become
manifested.

In this verse there are two words, deha or ‘the body’ and
deva or ‘God.’ In Sanskrit, the body is called deha which consists
of two parts, de and ha\ the union of ‘the formless’ with ‘form.’
On the other hand, deva or God is the source of life, knowledge,
and illumination.

Verse 11

Ida bhagavati gahga
pingala yamuna nadl
idapingalayor madhye
susumna ca sarasvatl

Translation

Ida is the divine river Ganga, pingala is the river Yamuna,
and between ida and pingala lies sushumna, which is the

Saraswati.

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Metaphorical Interpretation

Pilgrims travel a long way to visit holy places situated on the
banks of rivers, or the mountaintops; or by the seashore. This
involves physical strain, time, and energy. A truly spiritual seeker
tries to find the ‘holy places,’ ‘rivers,’ and ‘shrines’ within one’s
inner universe.

In this verse, Lord Shiva mentions the main rivers present
within the microcosm of the human body. Just as a river
originates from the high mountains or lakes, and on its path
other rivers join it, within the human body, there are numerous
nerve-channels originating from the source of the cerebro-spinal
system, with manifold veins and arteries, which carry not only
blood, but in a symbolic way, the sum total of experiences, both
physical and psychological, from one nerve plexus to another.

According to the Prashna Upanishad (3:6) there are 101 chief
nerves, each again divided into 100 branches, and subject to further
sub-division. In the scriptures there is an interesting parallel between
some nerves ( nadis ), associated with specific parts of the human
body, and which correspond, in tum, to the holy rivers of Bharata
(ancient India).

NADI

LOCATION

NAME OF THE RIVER

Ida

from the left side of the brain
to the muladhara

Ganga

Pingala

from the right side of the brain
to the muladhara

Yamuna

Sushunma

the central channel inside the
spinal cord

Saraswati

Kuhu

muladhara to svadhisthana
(anus and genital area)

Narmada

Varuni

svadhisthana (genital organs)

Gomati

Payasvini

from the neck to the toes, in the
right foot

Punpuna

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Hastijihva

from the neck to the toes, in the
left foot

Mahanadi

Pusa

the right eye

Tamrapami

Gandhari

the left eye

Kaveri

Yasasvini

the right ear

Godavari

Sankhini

from the left ear to the lower

centers

Sarayu

Saraswati

the tip of the tongue

Brahmaputra

Visvadari

the belly

Tapti

Alambusa

the face

Goutami

Hastini

the nose

Sindhu

The cerebro-spinal system of a human being is a very intricate
mechanism and remains a mystery, even to scientists, who are still
trying to explore the source of infinite energy. This energy is
manifested in the body through the spinal canal. In this verse, the
three nadis (nerve-channels) ida, pingala, and sushumna are
compared to the three holy rivers flowing inside the spine.
Merudanda or the spine has a beautiful meaning: meru means ‘the
poles’ such as the North Pole and the South Pole of the earth, and
danda specifies ‘a staff’ or a ‘vertical axis.’ This is an illustration of
the polarity in life being the root cause of boundless flowing energy.

Verse 12

trivenl samgamo yatra
tirtharaja sa ucyate
tatra sndnamprakurvlta
sarva papairpramucyate

Translation

Where there is triveni sangama (the confluence of the three
holy rivers), it becomes the holiest of holy places and by
taking a bath there, one is freed from all sins.

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Metaphorical Interpretation

Triveni stands for the confluence of the Ganga, the Yamuna,
and the Saraswati, the place where the three holy rivers meet. This
union is also known as prayaga raj or the ‘royal confluence.’ There
are several prayagas (confluences) in the Himalayas, such as rudra
prayaga, kama prayaga, deva prayaga, which are meeting points
of these holy rivers. Since time immemorial, saints, sages, and
countless spiritual aspirants have been living and meditating at such
places. A good example is the holy city of Allahabad, the site of the
historic Kumbhamela, every twelve years.

Teertha in Sanskrit has multiple meanings such as: ‘passage,’
‘road,’ ‘a way,’ ‘a descent into the river,’ ‘a place of water,’ ‘a holy
place,’ or ‘a sacred teacher.’ Teertharaja signifies ‘the most holy
place.’ That taking bath or a dip in a holy river purifies one of sins
and helps attain liberation is one of the major beliefs in H i n du
tradition. Therefore, teertha also means a place of pilgrimage.

In the previous verse we discussed how the inner rivers are
in reality energy channels within the body. The ajna chakra
and the muladhara chakra correspond to the two major places
of confluence where the ida (Ganga), pingala (Yamuna), and
sushumna (Saraswati) meet. The upper junction, ajna chakra is
known as yukta triveni or ‘united confluence.’ The lower junction
is called mukta triveni or ‘separated confluence,’ located at the
base of the spine; it is the playground of instincts and emotions.
A true seeker must raise consciousness to the upper confluence
to experience inner peace, bliss, and joy.

Papa in Sanskrit is ‘sin.’ But what is really sin? The greatest
sin is to forget, “Who am I?” and to think, “I am the body.” To
commit repeated mistakes, through the senses, is a sin. Sarva
means ‘all,’ but it can also mean ‘the senses.’ Sarvapapa is to
cultivate a pleasure-seeking attitude in life. How to be free from
this? The answer is to take a cleansing bath and regain inner

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purity. A body can be cleansed externally with water, but that is
not the true meaning; the holy scriptures advocate, snanamana
malatyaga : “A bath is the purification of the mind.” To be free
from all negative tendencies and impurities, a devotee should
come up to the place of knowledge, i.e., ajna chakra and become
immersed in soul consciousness. In this holy sanctum, a spiritual
aspirant is purified and freed from the sinful clutch of the senses.

Verse 13

kidrSi khecari mudra
vidya ca sambhavi punah
kidriy adhyatma vidya ca
tanme briihi maheSvara

Translation

Devi asked, “O Maheshwara, please explain to me what is
khechari mudra, what is shambhavi vidya, and what is the
meaning of adhyatma vidya.”

Metaphorical Interpretation

In this verse, Parvati, the Divine Mother, asks three questions:

1) What is khechari mudra?

2) What is shambhavi vidya?

3) What is adhyatma vidya?

Khechari mudra

Khechari mudra is a yogic practice, described in many
traditional and classical texts and scriptures. In Hatha Yoga it is
defined as the elongation and penetration of the tongue into the
upper passage of air, or the epiglottis.

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In the Shiva Samhita (Verses 53-54), khechari mudra is
glorified in the following terms,

mudraisa khecari prokta bhaktanam anurodhatah
siddhinam jananl hyesa mama pranadhikadhike priye
nirantara krtabhyasam piyusam pratyaham pibet
tena nigraham siddhisyat mrtyu matanga kesari

“At the request of the devotees, khechari mudra is revealed; it
is the mother of all success, and even dearer than my own
life. Practice it continuously, and drink the divine nectar daily.
In this way, one gets the state of inner peace, similar to the
one that ensues at the end of a war between the elephant and
the lion, resulting in the death of the elephant.”

Allegorically this means bringing thorough control over the
breath and desires.

Shambhavi vidya

Shambhavi vidya is also a yogic practice of meditation. The
name itself is derived -from Shambhu, a synonym for Shiva.
Shambhu signifies samyak - bhu or ‘perfect manifestation.’ In
classical yogic literature it is accurately described,

antar laksa bahir drsti nimesa unmesa varjita
mudra tu Sambhavl prokta sarva tantresu gopita

“Inner goal and outer look, without blinking of the eyes is
shambhavi mudra, a hidden secret technique described in most

Tantras.”

Adhyatma vidya

Vidya comes from the root verb vid, which means ‘to know,’
so vidya is the equivalent of knowledge. The Mundaka Upanishad
declares that vidya or knowledge is of two types, para or ‘supreme
knowledge’ and apara or ‘relative knowledge’ of the material
world. Real knowledge is Self-knowledge, otherwise known as

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adhyatma vidya. The Bhagavad Gita (10:32) describes adhyatma
vidya or ‘spiritual knowledge’ as the best form of knowledge.
Through simple living, positive thinking, a lifestyle devoid of
ego, and the daily practice of meditation, a seeker acquires spiritual
knowledge, experiencing inner bliss and peace. Lord Shiva
elaborates further on these three topics in the following verses.

Verse 14

isvara uvaca

manah sthiram yasya vinavalambanam
vayu sthiro yasya vinavarodhanam
drstih sthira yasya vinavalokanam
sa eva mudra vicaranti khecari

Translation

Ishwara said, “The state where the mind is steady,

independent of any support, where vayu (the breath) is
tranquil and effortless, and where the gaze is still, without
perception, is khechari mudra.”

Metaphorical Interpretation

Restlessness is a symbol of activity while calmness leads to
liberation. To live in the world successfully is to master the art
of inner stillness. To be calmly active and actively calm is taught
by all the great spiritual masters. Every spiritual path underlines
the paramount importance of attaining the state of calmness. In
this verse, Lord Shiva concentrates on the three stages of stillness
that need to be cultivated in order to achieve spiritual progress:

i) Stillness of the mind,

ii) Stillness of the breath,

iii) Stillness in look and outlook.

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Thorough control of the body, the mind and the breath are
necessary tools for spiritual evolution. Like any other
instruments, the body and the mind need to be kept healthy and
strong. The body should be well toned, free from unnecessary
fat or cumbersome folds of flesh. A body requires good hygiene,
a proper diet, and adequate physical exercise on a daily basis.

The body and mind are correlated, so the mind must be kept
calm, peaceful, and in strict control of the senses. A healthy
mind is a strong mind, devoid of illusions. Proper attention
should be given to the breath. Breath-control leads to mind-
control. Yoga offers countless scientific techniques to achieve
this.

If a person attains a calm and tranquil state, it is reflected in
one’s gaze, and inner composure. A quivering gaze is a symptom of
a restless mind and an agitated lifestyle. A spiritual aspirant’s look
and outlook should be one of compassion and love, while being
able to withdraw attention inwards and remain fixed in constant
communion with the Absolute.

Verse 15

Uvara uvaca

balasya murkhasya yathaiva cetah
svapnena hlno’pi karoti nidram
tato gatah patho niravalambah
sa eva vidya vicaranti §ambhcivi

Translation

Similar to the awareness of an innocent child or a naive
person, or the awareness of deep dreamless sleep,
proceeding in the path of meditation, without assistance, is
called shambhavi vidya.

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Metaphorical Interpretation

This verse explains the principle of shambhavi vidya,
otherwise known as shambhavi mudra. The meaning of
shambhavi is manifold: it is a synonym for Parvati; a way to
describe green durva (a special grass used in Hindu rituals); a
name used to portray the opening in the crown of the head
through which the soul is said to escape once it leaves the body;
and finally it is the name of a yogic mudra - a yogic practice.

Shambhavi mudra

Shambhavi mudra is one of the most complex forms of meditation.
As described in Verse 13, it is “inner goal and outer look, without
blinking of the eyes.” A devotee must practice open-eyed meditation
with attention fixed on the fontanel. The eyes must remain sightless
and unblinking.

The Gheranda Samhita, a classical treatise on Yoga, speaks
of shambhavi mudra in the following terms,

satyam satyam punah satyam
satyam ukta maheSvarah
Sambhavi yo vijaniyat
sa ca brahma jagannatha
(verse 3:67)

It is the truth repeatedly asserted by Lord Shiva, that one
who knows and masters shambhavi is none but Brahman or
Jagannatha, the Lord of the universe. With the practice of
shambhavi mudra, meditation becomes more spontaneous, and
devotees are able to experience the state of inner calmness and
love, even with eyes wide open. When disciples perfect the
practice of shambhavi mudra, they perceive all with childlike
simplicity, the mind becomes free from agitation, and sleepless
form of calmness will prevail, even while performing worldly
activities.

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Verse 16

devl uvaca

deva-deva jagannatha
briihi me parame&vara
darSanani katham deva
bhavanti ca prthak prthak

Translation

Devi asked, “O Lord of gods and Lord of universe, please
tell me, O Parameshvara, what are the different darshanas
(paths) for gaining experience?”

Metaphorical Interpretation

Devi (Parvati) asks Shiva, who is both her teacher as well as
her companion, about the different ways of obtaining experience
or realization. She addresses her husband as Deva-deva (Lord
of gods), Jagannatha (Lord of the universe), and Parameshvara
(Supreme Lord).

Deva comes from the root word div, which can mean ‘vast
as space’ or ‘self-luminous.’ One, who experiences the formless
stage and is always in the state of illumination, is Devendra,
literally meaning ‘Lord of gods.’

Jagannatha is a combination of two words, jagat ‘that which
changes continuously,’ meaning ‘the universe outside’ and nath
is ‘Lord of all changes,’ meaning the ‘Changeless One.’
Jagannatha is therefore known as ‘Lord of the universe.’
Whatever is perceived or experienced is the mixture of the two
— the changing and the changeless — both are nothing but the
manifestation of ‘the One,’ Parameshvara or the Supreme Lord.

In this verse, Parvati enquires about the different branches

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of darshana, i.e., philosophy. Darshana comes from the root
verb drs which means ‘seeing,’ ‘viewing,’ and ‘experiencing.’
Thus, philosophy becomes the path of direct experience.
Different levels of experience are gained as the embodied soul
ascends on the spiritual path. In the following two verses, there
is a description of the six schools of philosophical thought.

Verse 17

Uvara uvaca

tridandica bhaved bhakto
vedabhyasaratah sada
prakrti vadaratah Saktah
bauddhah Sunyativadinah

Translation

Ishwara said, “There are tridandis who are bhaktas, those
on the path of knowledge who study and practice the Vedas,
shaktas who worship nature, and bauddhas who are in
favour of shunyavada (nothingness).”

Metaphorical Interpretation

In this verse, Lord Shiva speaks of four schools of
Philosophy:

1) The Path of Devotion,

2) The Path of Knowledge,

3) The Path of Action,

4) The Path of the Nihilists.

Every individual has three basic types of character, integrated
into their being, in varying proportions:

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i) emotional heart,

ii) rational head,

iii) active hands.

The Path of Devotion

In this path emotion predominates, but when it becomes
sublimated towards God or attaining a higher purpose in life,
emotion becomes devotion. Lord Shiva describes a devotee on
the Path of Devotion as a tridandi. The concept of tridandi is a
technical one, since tri means ‘three’ and danda means ‘self-
discipline,’ ‘punishment,’ ‘stick,’ or ‘staff.’ Tridandi, therefore,
has several implications:

i) A spiritual mendicant,

ii) A person who has command over body, mind, and speech,

iii) A renunciate monk who holds three long staffs tied
together. The three staffs are made of bamboo, bilva or
aegle marmelos, and asvatha or Indian peepal,

iv) An evolved yogi who acquires control over the spine and
the inner three channels: ida, pingala, and sushumna. The
Path of Devotion requires discipline and self-control to
enable the seeker to elevate emotion to the height of
devotion.

In a classical yogic text, the Dattatreya Prokta Yoga Rahasya
(verse 22), the concept of tridandi is explained in the following
way,

vakdandah karmadandaSca manodandasca tritaya
yasaite niyatadandah sa tridandi mahayatih

“Disciplining speech, action, and mind is the path of self-
discipline. One who has achieved this state is a great

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renunciate, and is called tridandi or holder of the three staffs.”

The Path of Knowledge

Lord Shiva describes a devotee who follows this path as
v edabhyasaratah sada, ‘one who studies the scriptures
integrating the teachings into daily life.’ The Vedas are a means
for translating spiritual knowledge into abhyasa or ‘practice.’
Knowledge alone leads to an increase of ego, but when it is put
into practice, by leading a life according to the scriptures, it
brings forth the true spirit of humility.

The Path of Action

Lord Shiva refers to shaktas as worshippers of the Divine
Mother, the source of energy, strength, or ability. This path
consists of worship, rituals, and direct involvement regarding
nature. It also includes charity; serving the sick and the poor. In
this way a seeker becomes free from ego and pride.

The Path of the Nihilists

In this path, Lord Shiva alludes to the Buddhists, or the
followers of Buddha, who believe in s hunya vada or that
‘nothingness’ leads to the state of final emancipation or
enlightenment.

Verse 18

atordham gamino yeva
tattvajna api tadrsah
sarvam nastlti carvakah
jalpanti visayaSritah

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Translation

There are also some who are always trying to go beyond
everything, known as tattvajnas (who discriminate between
the seen and the unseen) and some others called charvakas,

who believe that nothing exists except enjoyment of the
senses and who practice jalpa, being engrossed in vishayas
(material enjoyment).

Metaphorical Interpretation

After describing the first four schools of philosophical
thought, Lord Shiva elaborates on the remaining two branches:

5) The Path of the Realized,

6) The Path of Materialism.

The Path of the Realized

Every spiritual seeker strives to surpass all worldly limitations
and go beyond the state of duality, full of conflict, bondage, and
suffering in order to achieve final unity and experience liberation. A
tattvajna (realized person) has experienced Truth and lives beyond
all narrowness; having transcended the body, mind, ego, and
intellect, completely saturated in a state of divine love.

The Path of Materialism

Lord Shiva speaks of a system of Philosophy enunciated by
a sophistical philosopher known as Charvaka, believed to be
the pupil of Brihaspati, who was known as the father of Atheism
and Materialism. The primary meaning of Charvaka is ‘one who
speaks beautifully.’ A Charvaka, in this context, is a person who
appreciates the life of enjoyment and lives immersed in worldly
pleasures offered by the material universe.

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Verse 19

uma prcchati he deva
pinda bramanda laksanam
pahca bhuta katham deva
gunah ke pahcavimSati

Translation

Then Uma (Parvati) asked, “O Lord, what are the qualities
of the body — microcosm and the universe — macrocosm?
What are the panchabhutas (five elements) and the twenty
five gunas (qualities)?”

Metaphorical Interpretation

Uma is a synonym of Parvati, literally meaning ‘the Divine
Mother who is always interested in the acquisition of knowledge.’
The dialogue between Shiva and Parvati is a constant theme within
tantric texts. Here Parvati asks three fundamental questions:

i) What is the nature of the body (microcosm) and the
universe (macrocosm)?

ii) What are the five elements?

iii) What are the twenty-five gunas (qualities)?

These enquiries are related to the physical body as well as the
creation of the inner and the outer universe. In the same way that the
body is the playground of the soul, the universe is the playground of
the Absolute. In this context, pinda means ‘the body’ but literally,
pinda means ‘a morsel of food offered at death rituals’ or ‘during the
anniversary of a departed soul.’ Pinda can also mean a ‘fetus’ or
‘embryo.’ Brahmanda indicates ‘the egg of Brahman,’ or the
primordial state from which the universe springs. Lakshanam is ‘a
distinctive trait,’ ‘characteristic,’ or ‘indication.’ Parvati asks Shiva for
further elaboration of the inner and the outer universe; the microcosm
and the macrocosm, made of the five elements, i.e., earth, water, fire,
air, and space in conjunction with twenty-five qualities.

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Verse 20

tivara uvaca

asthi mamsa nakham caiva
tvak lomani ca pancamam
prthvi panca gunah pokta
brahmajhanena bhasate

Translation

Ishwara said, “Those who have knowledge of Brahman
(spiritual knowledge) say, bones, flesh, nails, skin, and hair
constitute the five gunas (qualities) of the earth element.”

Metaphorical Interpretation

Knowledge is not only a subject matter for discussion and
debate but it is, above all, the state of freedom from doubts,
confusion, and conflict. Self-knowledge, or brahmajhana, is
the highest form of knowledge, bringing complete freedom to
the enlightened individual in spite of living in a body composed
of elements, and in a world full of duality. Those who meditate
and contemplate on the subtle truth of life get the experience of
Reality and Truth.

Answering the questions raised in the previous verse, Lord
Shiva explains the five qualities of the earth element predominant
in the body, which consist of bones, flesh, nails, skin, and hair.

Asthi literally means ‘bone,’ metaphorically a means
‘negation’ and sthi means ‘sustenance,’ i.e., the skeleton is the
substructure of the body but it has no value without the presence
of the soul. While the bones are an essential component, they
are still impermanent.

Mamsa literally means ‘flesh’ but the metaphorical
interpretation recalls the presence of divinity ( ma-amsa ), since
all that is manifested is none but God.

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Nakha means ‘nails,’ but in allegorical terms na is ‘not’ and
kha is ‘vast’ or ‘formless,’ so nakha is ‘that which sets a limit.’

Tvak is ‘skin,’ but if the word is taken apart, tu means ‘indeed’
and aka means ‘negative quality,’ so tu + aka metaphorically
indicates a place where negative qualities reside. The skin,
overloaded with sensory perception and the constant lure for
pleasure, becomes a great obstacle on the road to spiritual
evolution.

Loma literally means ‘hair.’ The human body is covered with
hair except for the palms and the lower part of the feet. Hair,
symbolically, represents the last state of creation — la + om; la is
derived from laya or ‘cessation’ and om means ‘the state of creation.’

Verse 21

Sukra Bonita majja ca
mala muram ca pahcamam
apam pahca gunah prokta
brahma jhanena bhasate

Translation

Those who have the knowledge of Brahman say, semen,
blood, marrow, stool, and urine are the five gunas of water.

Metaphorical Interpretation

In this verse, Lord Shiva elaborates on the five qualities of
the water element. Approximately three-fourths of the earth is
composed of water and the same proportion applies to the human
body. When the water element is associated with the gross body,
five visible qualities are manifested: semen, blood, marrow,
stool, and urine.

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Sukra stands for ‘purity’ and ‘clarity’ but in its role as ‘semen’
it is also interpreted as ‘strength’ and ‘vitality.’ Just as water
cleanses and purifies the body, the semen, indispensable
fertilizer, is an active principle in maintaining God’s creation.

Shonita literally means ‘blood’ but symbolically it signifies
‘activity,’ which is a rajasic quality. Through an efficient
circulatory system, a human being is able to accomplish
numerous physical and mental activities; blood is not only
associated with the heart or the brain but is also essential in the
digestive process.

Majja, simply means ‘marrow.’ Just as the marrow is the
innermost part of the bone, from which everything is derived, majja
is the essence of divinity from which everything is manifested;
mat + ja —‘from Me everything is bom.’

Mala could mean ‘excreta’ or ‘impurity,’ but it also refers to
maya or ‘delusion.’ Literally, ma means ‘mind’ and la means
‘destruction.’ The essential quality of the water element is the
cleansing of all impurities.

Mutra is ‘urine,’ but metaphorically refers to the divine experience
through pleasurable contemplation.

Verse 22

nidra ksudha trsna caiva
klantih alasya pahcakam
tejah pancagunah prokta
brahma jhanena bhasate

Translation

Knowers of Brahman say, sleep, hunger, thirst, fatigue, and
idleness are the five gunas or qualities of the fire element.

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Metaphorical Interpretation

In this verse, Lord Shiva explains the five qualities of the fire
element: sleep, hunger, thirst, fatigue, and laziness. Fire is the third
element. The sun is the source of fire, and yet paradoxically, in the
epicenter of the earth there is molten lava, symbolizing fire. Balance
between the inner and outer fire brings about the manifestation
of life, but if an imbalance exists, there are disastrous
consequences.

Nidra

means ‘sleep,’ but symbolically it represents
forgetfulness of the breath (God-consciousness),
due to extreme activities.

Kshudha

is ‘hunger,’ but allegorically, it designates desire
for spiritual wisdom.

Trishna

means ‘thirst,’ interpreted as thirst for
evolution.

Klantih

stands for ‘fatigue,’ metaphorically it means
‘attachment.’

Alasya

is ‘laziness’ or lack of interest in both the material
and spiritual worlds. The fire element, in this
context, becomes a weak, flickering flame.

Verse 23

dharanam calanam ksepam
samkocam prasaranam tatha
vayoh pancagunah prokta
brahma jhanena bhasate

Translation

Knowers of Brahman say, to hold, to move, to throw, to

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contract, and to expand are the five gunas or qualities of
the air element.

Metaphorical Interpretation

Air is essential in the external world to all living things just
as prana (the breath) is the vital energy in the inner world. Air is
one of the subtlest elements, comprising the following five
qualities: ‘to hold,’ ‘to move,’ ‘to throw,’ ‘to contract,’ and ‘to
expand.’

Dharana is ‘to hold’ or ‘to support.’ Air, water, and
temperature are indispensable elements but out of the three, air
is the most vital aspect of life. The breath is the source of life.
When breath stops, life itself comes to a halt. In spiritual life,
through rhythmic breathing, a devotee can behold Truth.

Chalanam literally means ‘to move.’ The breath activates the
body, in the same way that the wind blows. Breath sets the body
in motion; likewise spiritual life can only be possible through
breath-control.

Kshepam means ‘to throw’ or ‘to project.’ Just as a hurricane can
uproot trees and damage houses; a strong breath, full of anger or
excessive emotion can reap havoc in life. Every angry word coming
out of the mouth becomes like a weapon, since we use air to speak.
Every word has the potential to maintain or destroy peaceful harmony.

Samkocha means ‘contraction,’ ‘withdrawal,’ or ‘shyness.’
Contraction becomes possible due to the intake of air, similarly
a devotee can withdraw all senses from restlessness and
experience calmness through breath-control.

Prasarana is the principle of ‘expansion.’ Air expands with
an increase of temperature. In the same way, life expands when
it is filled with the warmth of love and self-reliance brought on
by an increase of knowledge.

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Verse 24

kamam krodham tatha moham
lajja lobham ca pancamam
nabhau pahcagunah prokta
brahma jhanena bhasate

Translation

According to Brahmajnana, kama (desire), krodha (anger),
moha (delusion), lajja (indolence), and lobha (greed) are the
five gunas of the ether element.

Metaphorical Interpretation

In this verse, Lord Shiva explains the five qualities of the
ether element: kama (desire), krodha (anger), moha (delusion),
lajja (indolence), and lobha (greed). These are the inner vices
innate to most human beings. Although they manifest in the
lower centers of the spine, their place of origin stems from the
heart, which is the fountainhead of all emotions.

Kama literally stands for ‘lust,’ ‘wish,’ ‘desire,’ ‘affection,’
and ‘love for sensual enjoyment.’ Metaphorically, ka+a means
‘happiness’ and ama means ‘unripe.’ Unripe or immature
happiness is born out of sensual pleasure and subsequently
brings pain, unhappiness, emptiness, and even disease.

Krodha is ‘anger’ or ‘wrath.’ Metaphorically, k is ‘happiness’
and rodha means ‘to stop’ or ‘to obstruct.’ Krodha is a state that
obstructs true happiness, since anger fills life with pain and misery.

Moha means Toss of consciousness,’ ‘perplexity,’ ‘delusion,’
‘attachment.’ It is a delusive state that prevents a person from
discerning Truth.

Lajja can be interpreted as ‘shyness,’ ‘indolence’ or ‘laziness.’

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A slothful person is intrinsically inactive and lacks the necessary
will-power or discipline to make any headway in both the
material and spiritual worlds.

Lobha means ‘covetousness,’ ‘avarice,’ and ‘greed.’ This state
of confusion brings on a permanent feeling of dissatisfaction.

Verse 25

akasat jayate vayuh
vayoh utpadyate ravih
raverutpadyate toyam
toyat utpadyate mahi

Translation

Vayu (air) is bom of akasha (sky), from the air, ravi (fire)
is born, from the fire, toya (water) is born, and from the
water, mahi (earth) is bom.

Metaphorical Interpretation

This verse refers to the process of creation from the formless
state of ether (space) to the solid state of earth. In the Taittiriya
Upanishad (2:1:3), a similar description is given,

tasmad va etasmad atmana akafah sambhutah
akafad vayuh, vayor agnih, agner apah, adbhyoh prthivi

“From this Self, verily arose ether, from ether air, from air fire,
from fire water, from water earth, and so on.”

The following chart correlates a particular element and its
corresponding sense organ, illustrating the connection between
the inner and outer universe.

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ELEMENTS

PRINCIPLE

Ether/Sky

sound

Air

touch

Fire

sight

Water

taste

Earth

smell

QUALITY AUXILIARY

sound

touch and sound
sight, touch, sound

taste, sight, touch,
and sound

QUALITY SENSE ORGANS
ear and speech
skin and hands
eyes and feet

tongue and
genitals

nose and anus

Life’s energy, charged with the power of God, descends from
the ajna chakra (soul) to the vishuddha chakra (ether), and from
there to the anahata chakra (air), then to the manipura chakra
(fire), further down to the svadhisthana chakra (water), and
ultimately to the muladhara chakra (earth).

Verse 26

mahi viliyate toye
toyam viliyate ravau
ravirviliyate vayau
vayurviliyate tu khe

Translation

Earth dissolves into water, water into fire, fire merges into
air and air into ether/sky.

Metaphorical Interpretation

At this stage, Lord Shiva speaks of the process of dissolution,
which is the reverse of the process of creation. Metaphorically, a
spiritual aspirant should lift consciousness from the muladhara
chakra to the ajna chakra and ultimately, to the sahasrara
chakra or the crown of the head. The five chakras in the spine
represent the five tattvas — principles or elements. The sahasrara
chakra is beyond tattva and is referred to as tattvatita.

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Verse 27

pancatattvat bhavet srstih
tattvat tattve villyate
pancatattvat paramtattvam
tatvatita nirafijanam

Translation

Creation manifested (Itself) from the above five elements.

The tattvas merge into one another and above the five
tattvas is paramtattva (Supreme Principle); niranjana (the
Formless) is beyond the tattvas.

Metaphorical Interpretation

Any living creature or inanimate object has a physical body
and is made of the five elements. The process of quintiplication
is equivalent to the process of transformation from a subtler
essence to a gross state.

Space = l/2space +l/8' h air +l/8 ,h fire +l/8' h water +l/8 ,h earth
Air = l/2air +1/8"' space +l/8 lh fire +l/8 ,h water + l/8‘ h earth

Fire = l/2fire +l/8 ,h space +l/8 ,h air +l/8 ,h water + l/8 ,h earth

Water = l/2water +l/8' h space +l/8' h air +l/8 lh fire + l/8' h earth

Earth = l/2earth +l/8 ,h space +l/8 ,h air +l/8 ,h fire +l/8 lh water

Beyond these five tattvas (principles or elements) is the
Supreme Principle, which is none but the Formless One, known
as Brahman.

“When a seer sees the Creator of golden colour, the Lord, the
source of Brahma, one becomes the knower, free from strain,
shaking off good and evil and attaining the Supreme State.”

Mundaka Upanishad (3:1:3)

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Verse 28

sparSanam rasanam caiva
ghranam caksuSca Sravanam
pancendriyam idam tattvam
manah sadhanyam Indriyam

Translation

Touch, taste, smell, sight, and hearing are the five indriyas
(organs of perception), which are the instruments of the

mind.

Metaphorical Interpretation

In this verse, the five elements are correlated with the sense

organs.

ELEMENTS

ORGANS OF PERCEPTION

ORGANSOF ACTION

OBJECTS

Ether

Ear

Mouth

Sound

Air

Skin

Hands

Touch

Fire

Eye

Feet

Sight

Water

Tongue

Genitals

Taste

Earth

Nose

Anus

Smell

The senses are the instruments of the mind, but the mind
remains the controlling factor. In the Katha Upanishad (1:3:4),
there is a description that the soul experiences the world, with
the help of the mind and the senses. A well-balanced life requires
a healthy mind, a discriminative intellect, and a balanced use of
the five sense organs. The devas (presiding deities) are in
attendance at each one of the sense organs ( indriya ). The
presiding deity is devaraja (supreme deva), otherwise known
as Indra (the ruler), who controls, guides, and directs the senses.

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Verse 29

bramhanda laksanam sarvam
dehamadhye vyavasthltam
sakarafca vina&yati
nirakaram na natyati

Translation

All the qualities of Brahmanda (macrocosm) are also
present in the body. The form is perishable while what is
formless does not perish.

Metaphorical Interpretation

Microcosm and macrocosm are one; just as the body and the
universe are essentially one. The entire universe with its stars, planets,
solar system(s), atmosphere, living beings, rivers, mountains,
stones, and grains of sand is nothing but the sum total of the
five elements: space, air, fire, water, and soil, imbued in an all-
pervasive cosmic consciousness. The human body, or
microcosm, is also composed of the same five elements.

One God who is all-pervading, remains in every living being as
the embodied soul, atman. The universe is nothing but God alone
and every individual is nothing but Brahman, the Formless Spirit.
Every human body is a microcosm, a little universe. Both the
universe, as well as the individual, share the same characteristics:
sakara (form) and nirakara (formless). Each living being has a
body with a form and a soul, which is formless. In the same way,
the universe in its vastness has a complete form, while it remains
permeated by the Cosmic Being, Brahman, or the Formless God.

A seeker, through sincere spiritual practice, can realize the
Absolute and feel complete oneness with creation. This is the
state of unity. Every yogi and sincere meditator has experienced
Truth by introverting the senses and going within.

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CREATION

Microcosm (Individual)

Body and Soul

Macrocosm (Universe)

Physical Existence (Form)
and God (Formless)

Form

Is finite

Is bom and must die

Undergoes six modifications

Is able to experience through the
five senses

Formless

Is infinite

Is beyond birth and death
(immortal)

Is beyond modification
Is transcendental

Is composed of the five elements Is beyond the five elements

To understand form and formless, an appropriate analogy is
of the gold in an ornament. Gold as such is formless, but under
an able goldsmith it can assume many forms. The new forms
are only a superimposition on the gold. When the form is removed
and the ornament or coin is melted down, the gold goes back to
its original state, becoming pure gold once again. In a similar
manner, the body and the soul, as well as the universe and the
Absolute, can be experienced and realized.

In the Shvetashvatara Upanishad (6:2 and 4) it is said,

“He, by whom this whole world is always enveloped, the
Knower, the author of time, the possessor of qualities and all
knowledge. Controlled by Him, this work of creation unfolds
itself; that which is regarded as earth, water, fire, air, and ether.

Who, having begun with undertakings associated with the
(three) qualities, distributes all existence. In the absence of
these qualities, there is destruction of the work that has been
done and in the destruction of the work, He continues.”

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Verse 30

nirakaram mano yasya
nirakara samo bhavet
tasmat sarva prayatnena
sakaram tu parityajet

Translation

One whose mind is fixed on the Formless becomes
formless. Therefore through every effort, go beyond form.

Metaphorical Interpretation

In this verse, Lord Shiva underlines the importance of
experience, through the instrument of the mind. A restless mind
encounters movement, turbulence, and instability, within a
constantly changing universe. A calm and tranquil mind is able
to experience the changeless, immortal soul seated at the crown
of the head ( sahasrara ). As is the mind, so is the person, and
ultimately the experience.

Lord Shiva teaches that while performing all sincere
endeavours, a devotee should try to go beyond form into
formlessness, and thus reach union with the Absolute.

A great poet-philosopher and spiritual master of India, Swami
Madhusudana Saraswati sang,

hari reva jagat jagadeko hari
harito jagato nahi bhinnatanu
iti yasya mad paramatma rati
sa naro bhava sagara nistarad

“Hari alone is the universe and the universe alone is Hari;
there is no difference between the universe and Hari. One

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who keeps the mind in such a state, with deep love for God,
indeed crosses the ocean of the world.”

Verse 31

devi uvaca
adinatha mayi bruhi
saptadhatuh katham bhavet
atma caivantaratma ca
paramatma katham bhavet

Translation

Devi asked, “O Adinatha (First Guru) please tell me what
are the saptadhatus (seven ingredients or essences)? What
is atma (soul)? What is antaratma (inner soul)? What is
paramatma (Supreme Soul)?”

Metaphorical Interpretation

In this verse, Parvati or the Divine Mother has the following
enquiries:

i) What is meant by saptadhatu?

ii) What is atma?

iii) What is antaratma ?

iv) What is paramatmal

Adinatha means ‘First Guru.’ Adi symbolizes in the beginning;
the time before creation. The implicit message is that Lord Shiva
was there from the beginning; he is therefore omniscient and
omnipotent, possessing direct knowledge of everything.

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Verse 32

iSvara uvaca
sukra Bonita majja ca
medo mams am ca pahcamam
asthi tvak caiva saptaite
Sarlresu vyavasthitah

Translation

Ishwara said, “In the body the saptadhatus (seven
constituents) are present, which are: semen, blood, marrow,
fat, flesh, bones, and skin.”

Metaphorical Interpretation

In this verse, Lord Shiva enumerates the saptadhatus or seven
constituents: sukra (semen), sonita (blood), majja (marrow),
meda (fat), mamsa (flesh), asthi (bone), and tvak (skin). In
Ayurveda and other yogic scriptures, rasa (plasma /fluid) is
mentioned instead of the skin.

The three-fold activities of the seven dhatus are:

NAME BODILY EXCRETION MAJOR ACTIVITY MINOR ACTIVITY

Rasa cough Maintenance of Plasma Supports kidney and

spleen

Rakta bil e (pitta) Colour pigment Helps to nourish the

skin

Mamsa ear-wax Maintains the skin Nourishes fat

Meda sweat Nourishes fat Helps the bone

Asthi nail, hair Nourishes the bone Helps the marrow

Majja tear Nourishes marrow Semen

Sukra no impurity Nourishes semen Ojah

(human magnetism)

This table explains the triple functions of the seven elementary
substances in the body. Among the seven dhatus, the first six
are feminine and the seventh is the masculine aspect.

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Verse 33

sarlram caivam atmanam
antaratma manobhavet
paramatmam bhavet Sunyam
mano yatra viliyate

Translation

The soul in the body is atma, the mind is called antaratma,
and paramatma is the formless state where mind is dissolved.

Metaphorical Interpretation

In addition to the explanation in Verse 31, the body is
considered as the atma, the mind as the antaratma, and the state
of formlessness as paramatma, where the mind becomes
completely dissolved. But to accept the body as the Self or the
soul seems inappropriate. The individual is not considered the
soul but the embodied soul. In Sanskrit, jiva is the term used to
refer to an embodied or individual soul.

Many persons take care of the external needs of the body,
but only a very few really take care of the mind. The body and
the mind both need exceptional care in order to cultivate a healthy
lifestyle and true spirituality. In reality, atma is defined as atate
vyapnoti iti: “That which is formless and immortal, with the
attribute of pure consciousness and bliss.” Atma or the individual
soul and paramatma or the Supreme Soul (Brahman) are
essentially one; like the waves in the ocean. To experience this
state of absolute unity, the spiritual seeker needs the help of an
inner instrument, the mind, called antaratma or literally ‘the
inner Self.’ Mind is like a tool, which helps a person to evolve,
but once the target is reached, it ceases to be useful and should
dissolve. The experience of Truth is beyond the senses and the
mind.

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Verse 34

raktadhatu bhavet mata
fukradhatu bhavet pita
funyadhatu bhavet prano
garbhe pihdam prajayate

Translation

Taking the raktadhatu (element of blood) from the mother,
the shukradhatu (element of semen) from the father, and
the shunyadhatu (vacuum) from the prana (vital air), the
fetus forms in the womb.

Metaphorical Interpretation
This verse has various interpretations:

1) Traditionally, a woman’s fertility is connected to the time of
menstruation (changes in the nature of blood through the process
of ovulation). The ovum of the mother and the sperm of the
father unite in the space of the uterus to bring forth new life in
the fetus or embryo, which is known as pinda in Sanskrit. This
is the new abode for the itinerant soul.

2) Rakta means ‘red,’ ‘crimson,’ ‘coloured,’ ‘attached to love,’
or ‘blood.’

Shukra means ‘white,’ ‘bright,’ ‘radiant,’ ‘pure,’ ‘fire,’ or ‘semen.’
Shunya means ‘empty,’ ‘void,’ ‘zero,’ ‘space,’ ‘atmosphere,’ or
‘Brahman.’ All three are different stages of experience during
meditation.

3) Rakta is related to the rajasic quality of the colour red.
Shukra is related to the sattvic quality of the colour white.
Shunya is related to the tamasic quality of the colour black.
These qualities together represent nature. The union of prakriti
(nature) and Purusha (Shiva or the indwelling Spirit) is the cause

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of all creation.

4) Raktadhatu stands for activity.

Shukradhatu is translated as ‘purity,’ which is nothing but the
soul.

Shunyadhatu means life-energy.

The combination of these three elements can be interpreted to
mean that purity or the soul, with the help of prana, manifests
activity in life.

Verse 35

devl uvaca

katham utpadyate vaca
katham vaca viliyate
vakyasya nirnayam bruhi
pa&yam-jhanam udahara

Translation

Devi asked, “How is speech born and where does it
dissolve? Please elaborate on the principle of speech
through which knowledge is gained.”

Metaphorical Interpretation

Speech is the most powerful means of communication. In
the Upanishads it is said, vak vai agni, vak vai brahman: “Talk
is like fire, talk is also God.”

In this verse, the Divine Mother asks about the origin and
dissolution of speech, and enquires how speech can ignite
knowledge.

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JNANA SANKALINI TANTRA

Verse 36

iSvara uvaca
avyaktat jayate pranah
pranat utpadyate manah
manasotpadyate vaco
mano vaca villyate

Translation

Ishwara said, “From avyakta (the un-manifest), prana
(vital air) is born, which gives birth to mana (the mind),
which in turn generates speech, expressed through vakya

(words).”

Metaphorical Interpretation

The origin of speech has four steps: avyakta (the un-manifest),
prana (vital air), mana (the mind), and vakya (words).

In both Yoga and Tantra, there are four stages of speech:
para, pasyanti, madhyama, and vaikhari. The word, expressed
with sound, is the last stage.

STAGES

MODEOFSPEECH

LOCATION

STATE OF EXPERIENCE

Avyakta

Para

Sahasrara

Divinity

Prana

Pashyanti

Ajna

Visualization

Vakya

Vaikhari

Vishuddha

Expression

Mana

Madhyama

Anahata

Feeling

Para is the imperishable inner light from where all thoughts
originate. Pashyanti is the stage before communication when
there is no distinction of sound as such; it resides in the vital
breath. At this point, thoughts are perceived within. Vaikhari is
manifested by the activity of the speech organ or the expression

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JNANA SANK ALINI TANTRA

of sound. Madhyama remains present in buddhi (intellectual
understanding), as it starts to make a distinction in the nature of
sound but still dwells in the sphere of inner communication. It
follows that the dissolution of speech takes place in the reverse
order.

Lord Shiva emphasizes that from avyakta or the un-manifest,
the vibration of prana or vital breath is generated, which becomes
the source of the mind and ultimately of the thought process, which
is expressed in words.

Verse 37

devi uvaca

kasmin sthane vaset suryah
kasmin sthane vaset SaSih
kasmin sthane vaset vayuh
kasmin sthane vaset manah

Translation

Devi asked, “Where is the abode of the sun, and where does
the moon reside? Where does the vital air live, and what is
the place of the mind?”

Metaphorical Interpretation

The Divine Mother enquires about the place of residence of
surya or the sun, sashi or the moon, vayu or vital air, and mana
or the mind.

Surya or the sun, is defined as sarathi or akasha — ‘one who
roams in space,’ i.e., the experience of light in the inner sky.

yadva subati karmani lokam prerayati surya: “One who is
the source of life and activities and motivates all living beings
towards action is surya."

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JNANA S AN KALINI TANTRA

The sun is the presiding deity of the intellect and wisdom.
Spiritual seekers chant the Gayatri Mantra to invoke spiritual
wisdom within.

Sashi is one of the names given to the moon. There is a
definition in Sanskrit that says, saha asti anya iti — the moon is
the ‘Lord of the mind.’

It is only through the mind and the intellect that a person can
progress on the road to Self-evolution.

Vayu is the life breath or vital air. Yogis have identified fifty
different types of breath.

Mana here represents the mind; life becomes the playground
of the mind.

Verse 38

rtvara uvaca
talu mule sthitah candro
nabhi mule divakarah
suryargre vasate vayuh
candragre vasate manah

Translation

Ishwara said, “The moon ( chandra ) is present at the base of
the palate, and the sun ( surya ) is at the base of the navel.
Above the sun is the vital air (vayu) and above the moon
(chandra), is the mind.”

Metaphorical Interpretation

In this verse. Lord Shiva answers the questions about the
location of surya, chandra (or sashi), vayu and mana, in a
technical manner.

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JNANA SANKALINI TANTRA

Nabhi mule divakara — the sun or surya is at the root of the
navel ( manipura chakra). Divakara can be broken into two
words, diva here means ‘in the day,’ kara is ‘rays’ or ‘hands.’
The metaphorical interpretation is ‘that which brings all activities
and life.’ Above the place of the sun is the seat of vayu/prana or
the vital air ( anahata chakra).

Talumule sthito chandra — the moon or chandra resides at
the root of the palate or uvula, near the vishuddha chakra.
Chandra means ‘glittering,’ ‘lovely.’ A seeker, conscious of the
mind, takes good care of it, makes it beautiful.

Above the moon is the place of the mind ( mana) in the ajna
chakra. When a yogi or a tantric practices khechari mudra, by
bringing the tongue above the uvula, one attains all the qualities
of the moon and the sun, by displaying control over the breath
and the mind.

Mana (the mind)
Chandra (the moon)

Vayu (vital air)
Surya (sun)

Ajna chakra (soul center)

Below Ajna chakra up to Vishuddha
chakra (cervical center)

Anahata chakra (dorsal center)
Manipura chakra (lumbar center)

Verse 39

sutyagre vasate cittah
candragre jivitam priye
etad yuktam mahadevi
guruvakyena labhyate

Translation

O Dear Parvati, chitta (memory) resides above surya (the
sun) and the life principle is above chandra (the moon). All

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JNANA S ANKALINI TANTRA

these things are to be learned from the teachings of the
guru (the divine master).

Metaphorical Interpretation

Since the sun is the Lord of the intellect, it is also the source
of memory ( chitta). The faculty of memory is the retentive
, quality, which adds a special brilliance to the mind. To achieve
this, inner attention must be fixed on the sun.

Chandragre jivitam — the moon is the source of rasa or ‘the
balancing and nourishing fluid within plants and animals.’ In
human beings, the life principle remains inside the brain, i. e.,
between the ajna chakra, and the sahasrara chakra or the crown
of the head.

Lord Shiva emphasizes that all spiritual practices,
concentration, and meditation, should be practiced under the
instructions, guidance, and supervision of a qualified guru, but
God remains the Supreme Master.

Verse 40

devl uvaca

kasmin sthane vaset Saktih
kaSmin sthane vaset Sivah
kasmin sthane vaset kalo
jara kena prajayate

Translation

Devi asked, “Which is the abode of shakti (divine energy),
in which place does Shiva reside, which is the seat of kala
(time/death), and where does jara (old age) come from?”

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JNANA SANKALINl TANTRA

Metaphorical Interpretation

In this verse, the Divine Mother asks about shakti, Shiva,
kala, and jara. Shakti is derived from the root verb shak, which
means ‘to be able to’ or ‘capable of.’ So shakti or energy is
translated as ‘ability’ or ‘strength.’ Strength is regarded with
respect, but it is not limited to physical strength since it also
encompasses mental, intellectual, and spiritual energy.

Shiva is shava (dead body) + i (the source of life and energy).
Shiva is equivalent to the Soul, the source of all energy, life,
and activities.

Kala is the ‘time principle,’ but it is also known as ‘death.’
Everything that is bom must one day die. Kala is the flow of
energy that is the cause of all projection and dissolution.

Jara comes from the verb jar, which means ‘to become old.’
Symbolically, jara is to grow and become mature, allowing
weakness and emotion to die while becoming stronger through
love and understanding.

Verse 41

Uvara uvaca
patale vasate Saktih
brahmande vasate Sivah
antarlkse vaset kalo
jara tena prajayate

Translation

Ishwara said, “Shakti (divine energy) resides in patala (the
nether region) and Shiva resides in Brahmanda (the
universe). Kala is in anthariksha (the inner sky), from
where jara (old age) is born.”

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JNANA SANKALINI TANTRA

Metaphorical Interpretation

In this verse, Lord Shiva points out the location of shakti,
Shiva, kala, and jar a.

The human body can be divided into three parts using the
same terms for the universe:

patala (the lower sphere of creation),

martya (the earthly plane),

svarga (the heavenly place).

The lower region, known as patala, is found from the hips
downwards (there are seven talas or lower regions). From the
hips upwards is the upper part with the seven lokas or worlds,
which sub-divide into earthly and heavenly planes.

PLACE

PLANESOFEXISTENCE

INNER EXPERIENCES

Sahasrara (crown of the head)

satyaloka

Heavenly bliss

Ajna (third eye)

tapoloka

Intuition

Vishuddha (cervix)

janaloka

Intellect

Anahata (dorsal)

maharloka

Emotion/Earthly

plane

Manipura (lumbar)

svarloka

Health

Svadhisthana (sacral)

bhuvaloka

Sexuality

Muladhara (coccyx)

bhurloka

Materialism

Hip

atala

Fear

Thighs

vitala

Anger

Knees

sutala

Jealousy

Calves

talatala

Greed/Deceit

Ankle

rasatala

Selfishness

Feet

mahatala

Blindness to one’s
own actions

Sole of the feet

patala

Destructive tendency/
Revenge

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JNANA S ANKALINI TANTRA

The Upanishads say, padayoh shaktih : “Strength resides in the
feet.” The feet symbolize movement; so a spiritual seeker is to
proceed energetically forward. Patala is found at the sole of the
feet, in the lowest of the seven planes of talas, it is from this region
that shakti or energy rises to the higher planes. In reflexology, the
entire human system is projected in the sole of the feet.

As has been described earlier in this text, the body’s axis has
polarity: while the sahasrara stands for the North Pole; the feet
represent the South Pole. Therefore, the feet reflect energy the
same way as the brain.

Shri Shankaracharya, in his prayer to Lord Shiva “Shiva
Manasa Puja,” exemplifies each human body as the temple of
Shiva,

atma tvam girija matih sahacarah pranah Harira griha ...

“O Lord Shiva, you are the Soul in me, my mind is Parvati

and verily this body is your home, the temple. Every living

being is described as Brahmanda or the residing place of
Brahman. Shiva is inside every individual.”

The term antariksha means ‘space,’ and refers to the space
outside and inside the human body. Literally, antariksha is the
intermediate region between heaven and earth. Metaphorically,
in the human body heaven is the place from the ajna chakra to
the sahasrara, while the earthly plane refers to the spine and
the five lower chakras. Kala resides in the antariksha, close to
the soul center, near the medulla oblongata. Kala (death) keeps
measure of time. When time runs out, death comes.

Jara, or old age, is the product of deteriorated breath. Jara is
also the name of a mythological demoness, who attempts to
devour everyone.

One of the benefits of mahamudra (a yogic exercise) is
described as, jara mrityur vinaSanam: “The practice of

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JNANA SANKALINI TANTRA

mahamudra makes one free from the clutches of kala (death)
and jara (old age).”

Verse 42

devl uvaca

ahara kahksate ko sau
bhufijate pivate katham
jagrat svapna susuptau ca
ko va sau pratibuddhati

Translation

Devi asked, “Who is the one who needs food, how does one

eat and drink, who is aware of the wakeful, dream, and
deep sleep states?”

Metaphorical Interpretation

The Divine Mother enquires about the intake of food and
nourishment for the body and the three stages of awareness of
the spirit.

The word ahara derives from — a-hriyate-iti — meaning
‘what one takes in’ or ‘consumes.’ Ahara is therefore translated
as ‘food.’ A human being consumes food for nourishment, but
thoughts and ideas are also considered food for the mind. One
experiences the world through the five senses of perception:
sight, sound, touch, smell, and taste. Breath can also fit into the
category of food, since we need to take in oxygen to survive.
Ahara, interpreted in a broad sense, means that food is necessary
for the body, the senses, and the mind.

Every day an individual passes through the three stages:

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JNANA SANKALINl TANTRA

jagrata (the wakeful state); svapna (the dream state); and sushupti
(the state of deep sleep).

Jagrata (the wakeful state) — all three bodies, gross, astral,
• and causal are active and awake.

Svapna (the dream state) — the gross body is at rest, but
the astral and causal bodies are active.

Sushupti (the deep sleep state) — in this state of ignorance
only the causal body is active, the gross and astral
bodies are asleep.

Verse 43

Uvara uvaca
aharam kahksate prano
bhunjate ‘pi hutaSanah
jagrat svapna susuptau ca
vayuSca pratibuddhati

Translation

Ishwara said, “Prana (the life force) needs food and eats
and drinks through hutasana (the digestive fire). Vayu (the

breath) is aware of the wakeful, dream, and deep sleep

states.”

Metaphorical Interpretation

In this verse Lord Shiva further elaborates on the question
raised by Parvati:

Prani is a ‘living being’ — pranam asti yasya sah — means
‘one who has the life-energy is a living entity.’ Thus, prani
encompasses humans, animals, and plants. Food, in some form.

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JNANA SANKALINI TANTRA

is essential to all living beings, only a dead entity, one without
prana (the life-force) feels no hunger.

Hutasana is a name used for ‘fire’ consisting of two parts —
huta and asana, i.e., ‘the cry for food.’ Hutasana is therefore a
‘fire that creates a desire for food.’ In the Gita (15:14), vaisvanara
‘the digestive fire’ is mentioned; this gastric fire becomes active
due to the pranic energy functioning in the navel center.

Lord Shiva explains that at every stage of existence; breath
is a necessity. Whether in the wakeful, dream, or deep sleep
states, breath is the active and motivating force in every living
being.

Verse 44

devl uvaca
ko va karoti karmani
ko va lipyati patakaih
ko va karoti pcipani
ko va papaih. pramucyate

Translation

Devi asked, “Who is doing the action, who is committing
mistakes, who is causing sinful acts and how are they
redeemed?”

Metaphorical Interpretation

This question has elementary as well as subtle components.
In this verse, the Divine Mother asks about karma, good and
bad; pataka, papa, as well as how to be freed from papa.

Karma literally means ‘action,’ but in the context of the Hindu
system karma refers to volitional activities, — physical, vocal,

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JNANA SANKALINI TANTRA

and mental — in words, deeds, and thoughts. The science of
Physics maintains that each action has a potential result, so does
karma. Each karma has an inevitable result. One needs to be
watchful of one’s action. Some consequences are immediate,
others remain dormant and manifest in future lives.

Pataka is derived from the word patana, which means
‘downfall’; pataka is therefore ‘that action which brings downfall
and disgrace to a person.’ Literally, it is translated as ‘a mistake’
but sometimes the word is used to refer to something stronger,
like ‘sin.’ In the Manu Smruti (11:54) it is said,

brahmahatya surapanam
steyam gurvanganagamah
mahanti patakanyahuh
samsargagcapi taia saha

“To kill the wise, to drink alcohol, to steal, to enjoy or cohabit
with the guru’s wife, are (all) considered heinous activities.
Even association with people who commit these (acts) is as
deplorable as pataka .”

Papa means ‘sin.’ A mistake is committed out of ignorance,
but if a mistake is repeated again and again, it becomes a sin. In
essence, to forget the truth of life is a catalyst for mistakes, misery,
and sin.

Verse 45

is vara uvaca
manah karoti papani
mano lipyate patakaih
manaSca tanmaya bhutva
na punyaih na ca patakaih

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JNANA SANKALINI TANTRA

Translation

Ishwara said, “Mind commits mistakes and causes sinful
acts. When the mind is in God-consciousness, it is free from
virtue and vice.”

Metaphorical Interpretation

Lord Shiva replies to all queries with one answer, “It is the
mind.” The mind is the cause of all activities, good or bad.

In the Amritabindu Upanishad (mantra 2) it is said,

mana eva manusyanam
karanam bandha moksayoh
bandhaya visayasaktam
muktam nirvisayam smrtam

“Mind is the cause of bondage and mind is the cause of

liberation. A mind engrossed in the material world is in
bondage and a detached mind is in the state of liberation.”

Every human being has three faculties: physical (body),
psychological (mind), and spiritual (soul). The body dies but
the soul remains ever pure. The mind can be dirty or clean;
while a debased mind brings misery, a pure mind brings peace.
All spiritual practices and spiritual disciplines are geared to obtain
inner purity, calmness of the mind, and ultimately, liberation.
When the mind is immersed in the state of divinity, it is beyond
virtue and vice. In the state of liberation the mental components
like virtue and vice become irrelevant. The word tanmaya is
made up of tat or ‘that’ and maya, which here means ‘saturation’
or ‘absorption,’ i. e., ‘a mind saturated in divine love.’ Once the
mind has reached this elevated state, it can only perceive
Brahman.

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JNANA SANKALINI TANTRA

Verse 46

devl uvdca
jiva kena prakarena
Siva bhavati kasya ca
karyasya kdranam bruhi
katham kim ca prasadhanam

Translation

Devi asked, “How does jiva (the individual soul) become Shiva
(the universal Soul)? Please explain what is the cause of
action, which is the effect, and how is it accomplished?”

Metaphorical Interpretation

Parvati asks about karya (action), karana (cause), and the means
to become realized. The very essence of spiritual life is the journey
of jiva to be Shiva — the individual’s absortion into the Divine.
This is the goal of every individual’s life.

Verse 47

iSvara uvdca

bhranti baddho bhavet jivah
bhrantirmuktah sadaSivah
karyah hi kdranam tvam ca
purna-bodha viSisyate

Translation

Ishwara said, “Jiva is bound by delusion, and when free from
delusion he becomes Sadashiva. Karya (effect) and karanam
(cause), is you. This is realized through complete awareness.

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JNANA SANKALINI TANTRA

Metaphorical Interpretation

Ignorance of the true nature of one’s Self —‘Who am I?’ —
is the cause of suffering. Freeing oneself from this ignorance
also shatters the egocentric separateness from the Divine.

Ignorance has a two-fold effect:

avarana shakti veiling power,

vikshepa shakti projecting power.

Ignorance covers up Truth, projecting a completely distorted
idea of reality. To explain the effect of ignorance or nescience,
Vedic scholars give the example of a rope in the darkness appearing
as a snake. The rope appears to be a non-existent snake, creating
fear in the individual’s mind. In this situation, not to see the rope is
the veiling power of ignorance, but to see the snake in the rope is
the effect of the projecting power of ignorance. With the light of
inner wisdom fear of the snake vanishes, and the rope is seen for
what it really is. When ignorance, the cause, is eliminated one
becomes free from individual egoistic awareness. Knowledge is
the source of all cause and effect. When one is established in Self-
knowledge, one realizes that all actions and causes are nothing but
God. This is known as complete awareness. ‘I am the body’ fades
and the liberated seeker realizes, ‘I am Shiva, Shivo’ham.’

Verse 48

mano ‘nyatra Sivo ‘nyatra
.iaktiranyatra marutah

Translation

(For a person steeped in ignorance) Mind is not here, God
(Shiva) is elsewhere, so also is shakti as well as marata

(breath).

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JNANA SANKALINI TANTRA

Metaphorical Interpretation

Those whose mind and breath are agitated, and who perceive
Shiva as separate from Shakti, are submerged in a state of
ignorance. Restlessness is the cause of misery. When breath is
unstable, the mind is likewise excitable and changeable and this
reflects in all activities. A diversified and mutable mind cannot
experience the state of Truth. A wavering and unsteady person
is easily distracted; nothing is ever accomplished without
concentration or singleness of purpose. In an obscure and
ambiguous state, human beings always divide and differentiate,
finding separateness in Shiva and Shakti. Confusion leads people
to think that God is in heaven and not near to us, within us.
Their ego does not let them feel the living presence of God in
creation, in everybody, and in every single breath. Through
breath-awareness, a sincere seeker can achieve liberation.
Restlessness and oscillation is the nature of the mind, but through
regular practice, self-analysis, and non-attaehment, the state of
unity and harmony can be experienced.

Verse 49

idum tlrtham idam tlrtham
bhramanti tamasa janah
atmatlrtham na jananti
katham mokso varanane

Translation

O Charming One (Parvati), tamasic (ignorant and dull
witted) people go from one holy place to another in search
of God, but without knowing the atmatirtha (seat of the
soul), liberation is not possible.

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JNANA SANKALINI TANTRA

Metaphorical Interpretation

Most people search for happiness and realization, but they
fail to follow the path directed by the realized. Without real inner
transformation, wandering in varied directions does not lead to
the state of realization. Pilgrimages and dips in holy rivers are
only an external play. A pilgrimage to a far off place has no
significance unless the devotee is sincerely trying to change. A
real pilgrimage is the inner journey that goes from the lower
centers to the soul center, atma teertha, (place of pilgrimage,
the soul). Only through this inner growth can a spiritual aspirant
attain liberation. To achieve this, inner calmness, concentration,
determination, and complete dedication are essential.

Verse 50

na veda vedam ityahuh
vedo brahma sanatanam
brahma vidya rato yastu
sa vipro veda paragah

Translation

The Veda is not only a book, as people think, but is the
eternal Brahman. One, who constantly dwells in Brahman,
is the one who is really brahmana.

Metaphorical Interpretation

As was previously explained in earlier verses, there are four
major Vedas; Rig Veda, Sama Veda, Yajur Veda, and Atharva
Veda and four auxiliary Vedas: Dhanur Veda, Gandharva Veda,
Sthapatya Veda, and Ayur Veda. These books contain both
ephemeral and spiritual knowledge.

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JNANA SANKALINI TANTRA

We also observed that the word Veda comes from the root
verb vid i.e., ‘to know.’ What is to be known? Without the
experiential knowledge of Brahman, all other knowledge is
incomplete. A devotee who has mastered the Vedas, who is immersed
in the search for Truth, is a vipra — a person with inner purity.
Lahiri Mahasaya, a great master in the Kriya Yoga lineage,
pronounced that ‘Kriya is Veda.’ The sincere practice of
techniques like Kriya Yoga and the constant pursuit of Self-
knowledge is the true spirit behind the Vedas.

Verse 51

mathitva catura vedan
sarvasastrani caiva hi
saram tu yogibhih pitam
takram pivanti panditah

Translation

Churning the four Vedas and all the scriptures, yogis drink
(enjoy) the essence (butter) of the Vedas while the pundits
(mere scholars) are happy with the buttermilk of book
knowledge.

Metaphorical Interpretation

Cream or butter can only be obtained by churning milk or
yogurt. Once butter surfaces, it cannot be mixed back into milk.
Allegorically, a devotee should chum one’s life to get the taste of
Truth hidden within. Once Self-knowledge is attained, it is easy
to swim in the ocean of the world instead of drowning. Through
careful study of the four Vedas, a genuine seeker understands
and accepts their essence, but a foolish one is lost in the maze of
words and ideas.

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JNANA SANKALINI TANTRA

The holy scriptures teach,

ananta Sastram bahu veditavyam
svalpasathayuh bahavafca vighnah

yat sara bhutam tadupasitavyam
hamsa yatha ksiramivambu. madhyat

“The scriptures are endless, and life is short. Difficulties are
many. That which is the essence, should be accepted, as the
swan alone can separate the essence milk, leaving water aside.”

Shastra is ‘scripture.’ The word consists of two parts shah +
astra. Shah means ‘cutter’ and astra is ‘weapon.’ Metaphorically,
it is a double-edged weapon that frees a seeker from the bondage
of past and future karmas, allowing one to live in the present
with strength. Another interpretation of shastra is — shasanat
shastra ucyate — ‘through discipline, one can wield a weapon.’
Just as a king or warrior wields a weapon to eliminate evil, the
seeker instilling self-discipline acquires a tool of scriptures to
eradicate ignorance and lead a righteous life.

An accomplished yogi, through meditation and Self-
realization, becomes established in the so’ham ‘I am That’ or
hamsa the ‘swan’ state. Paramahamsa is the highest title given
to a yogi, meaning ‘supreme swan.’ A scholar is referred to as
pandita, but superficial scriptural knowledge may enhance ego,
whereas true knowledge liberates the seeker. A sincere yogi
knows the inner meaning and message of the scriptures, whereas
an intellectual scholar is busy with the outward meaning often
leading to vanity.

Verse 52

ucchistam sarva Sastrani
sarvavidya mukhe mukhe
no ‘cchistam brahmano jhanam
avyaktam cetanamayam

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Translation

The mere intellectualization of the shastras is of no value.
The real value of Self-knowledge cannot be expressed, as it
is inexpressible pure awareness.

Metaphorical Interpretation

In this verse Lord Shiva says, ucchishtam sarva shastrani :
“All scriptures are like the left-overs on the plate and hence,
considered impure.” Studying and interpreting the scriptures is
commonly held in high regard, but the exercise is useless unless
Truth is experienced. Shiva makes clear that knowledge acquired
from the scriptures must not. remain only in the mouth, but should
be internalized as thoughts and feelings. Truth must be realized,
not just remain an intellectual activity.

Ucchista means ‘left-overs in the plate after a meal.’ It is
considered impure and unhygienic. True knowledge of Brahman
is never unclean; Self-knowledge is always undefiled.

Spiritual experience transcends mental and intellectual
interpretation. In a deep state of meditation, a seeker experiences
the state of reality. This is defined as pure awareness; God is felt
in everything at all times.

The Bhairava Damara Tantra describes such anomaly in these
words,

tamtrartha Sastravyutpatya jnatum gacchati yah puman
sa evandho vijanlyat uluka iva bhaskaram

“One who tries to know the meaning of the Tantras and the
origin of the scriptures, is like a blind person, such as an owl
searching for the sun.”

The Kularnava Tantra (1:96) gives a similar interpretation,

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tattvam atmastham ajhatva mudha Sastresu yujyate
gopah kuksagatam chagam kupe paSyati durmatih

“Without experiencing the Truth hidden in oneself, foolish
people search for it in books; like a person holding a goat in
his hands, and (at the same time) looking at its image in the

well.”

The direct experience of Self knowledge is vital to the supreme
state of realization. Instead of studying the scriptures, a seeker
should put them into practice. In the Bible, it is described that
the scriptures are the Breath of God, therefore with every breath,
a spiritual aspirant should turn inwards and realize one’s own real
nature to be free.

Verse 53

na tapah. tapah. ityahu
brahmacaryam tapottamam
Urddhvareta bhavet yastu
sa devo natu manusah

Translation

Penance is not penance as it is ordinarily thought of, and
brahmacharyam (celibacy) is the best of all penances. One
who is a perpetual celibate is not an ordinary human being,
and attains godhood.

Metaphorical Interpretation

In this verse, Lord Shiva speaks of the state of brahmacharya
to be established in God without deviation. To understand the
inner meaning of this verse, three concepts need to be clear:
tapas , brahmacharya, and urdhvareta.

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Tapas means ‘burning,’ ‘warming,’ ‘consumed by heat,’
‘causing pain,’ ‘penance,’ or ‘religious austerity.’ In spiritual
practices, tapas is used as penance to withstand heat and cold,
hunger and thirst, with endurance, while remembering God. Tapa
is also derived from the verb taapa, meaning ‘heat.’ Body
temperature is maintained through the breath. Metaphorically,
to love and be constantly aware of God in every breath is also
considered tapas.

Brahmacharya literally means ‘abstinence’ or ‘perpetual
celibacy.’ Yet a married person, following certain rules and
disciplines within married life, can also be considered a
brahmachari. The inner meaning of brahmacharya is brahma
vicharana, i.e., ‘to roam’ or ‘to move in Brahman.’ A brahmachari
undertakes all activities with love for God, without any deviation.
Thus, brahmacharya has multiple meanings: ‘religious studies,’
‘a life of celibacy,’ or ‘self-restraint’ but above all it means
‘constant awareness of God.’

Urdhvareta means urdhva or ‘higher’ and reta or ‘engrossed,’
or the preservation of human magnetism in the body.’ In the
Hindu tradition it is believed that through the practice of regular
celibacy, a spiritual aspirant inwardly transforms the life-energy
into ojas, which is translated as ‘human magnetism,’ or
urdhvareta. A state of continuous cheerfulness, a peaceful
countenance, and increased vitality, are signs of ojas in a person.
It is the state of continuous awareness of the higher purpose of
life, and a mind engrossed in God-consciousness. This state is
synonymous with ‘perfect evolution.’

Verse 54

na dhyanam dhyanam ityahu
dhyanam funyagatam manah
tasya dhyana prasadena
saukhyam moksam na samsayam

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Translation

Dhyanam is not meditation if the mind is not devoid of all
thoughts. Only through such meditation, peace and
liberation are obtained. There is no doubt about this.

Metaphorical Interpretation

Dhyana or meditation is the seventh limb described in the
Yoga Sutras of Patanjali. Meditation is an art of withdrawing
consciousness from the mind and the senses and turning it
towards the source of life, centered in the brain very close to the
pineal gland. Such concentration enables the seeker to experience
a state of inner peace and bliss. The highest level of such
meditation ultimately results in communion with God, known
as samadhi. According to the Yamala Tantra,

dhyanam tu dvividha prokta sthula suksma vibhedatah

sthulam mantramayam viddhi suksmamsca mantravarjitam

“Meditation is said to be of two types; gross and subtle. The
gross art of meditation is based on mantra while the subtle is
beyond mantra.

In the scriptures it is also said,

snana mana mala tyajya Sauca indriya nigraha
abheda darSanam jhanam dhyanam nirvisayam manah

“A true bath is to purify or cleanse the mind; true purification is
the control of the senses; true knowledge is the state of unity
or experiencing God everywhere; true meditation is the state
beyond thoughts or objects.”

Regular practice of Self-awareness focuses the mind on the
goal of life. The tendencies of a restless nature disappear, and
the state of inner tranquility, peace, and love is achieved. Lord
Shiva teaches that the true state of meditation is to be immersed
in nothingness, with the mind devoid of all thoughts.

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Meditation bestows two major benefits:

i) Saukhyam is derived from sukha\ su means ‘complete,’ ‘good,’
or ‘real,’ kha means ‘space’ or ‘sky.’ Sukha is therefore the ‘state
of happiness that can be experienced in deep meditation.’ At
this juncture, there is a sense of real freedom from the noose of
ignorance and delusion.

ii) Moksha comes from moha kshaya — moha means ‘delusion’
and ksha is ‘elimination.’ Moksha signifies ‘the elimination of
delusion, illusion, and error.’

Verse 55

na homam homam itya.hu
samadhau tattu bhuyate
brahmagnau hiiyate pranam
homakarma taducyate

Translation

Homam (sacrifice) is not a homam in which samadhi
(realization) is reached. Homa karma (sacrificial ceremony)
is that process in which prana (breath) is offered as an oblation
into brahmagni (the sacred fire).

Metaphorical Interpretation

Through constant practice, devotion, and deep meditation
the devotee becomes saturated in spiritual experience and enters
the state of spiritual ecstasy known as samadhi. Dhi means
‘intellect,’ and s ama means ‘balance.’ Metaphorically, samadhi
is not a state of intellectualization, rather it is the experience of
being established in Truth; all duality disappears and only
complete oneness with God remains. To go deeper in meditation

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and eventually attain samadhi, Lord Shiva teaches the art of
homa (sacrificial fire ceremony).

In ritualistic practices, sadhakas perform a fire ceremony in
the Vedic or Tantric tradition, offering oblations with ghee and
other materials, into the blazing fire, accompanied by the
chanting of mantras.

Tantric practices can be divided into two steps; the
preliminary step is the practice of mantra and the ultimate step
is the practice of yoga or meditation. Homa is both; the ritualistic
offering in the external fire, and the inner offering called
pranayama, where the oblation of prana or breath is offered to
brahmagni or the sacred fire in the soul center. In this context
the seven chakras are symbolically believed to be the seven
ceremonial fires.

Chakra

Name of the fire

Sahasrara

Visvarupa maha agni

Ajna

Brahmagni

Vishuddha

Samudbhava

Anahata

Ahavaniya

Manipura

Vaishvanara

Svadhisthana

Grihapati

Muladhara

Dakshinagni

By means of an inner fire ceremony, a devotee practices
pranayama or a special breathing technique learned directly from
the guru, offering every breath as an oblation into the brahmagni,
i.e., the ajna chakra (soul center) and the sahasrara (the crown
of the head). The practice of pranayama enables a sincere seeker
to attain the state of deep meditation and ultimately, samadhi or
realization.

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Verse 56

papakarma bhavet bhavyam
punyam caiva pravartate
tasmat sarva prayatnena
tad dravyam ca tyajet budhah

Translation

By papakarma (sinful actions) one acquires sin, and by

virtuous acts, virtue is earned. Intelligent people make
every effort to discard both.

Metaphorical Interpretation

Papa (vice) and punya (merit) represent duality: the cause of
birth and death; happiness and unhappiness; disease and health.
Papa is literally translated as ‘sin,’ ‘demerit,’ ‘vice,’ or ‘wrong
action.’ Punya, on the other hand is ‘merit,’ ‘virtue,’ or ‘noble
deed.’ It has already been mentioned, in the first section of this
work, how papa and punya (vice and virtue) become the cause
of bondage.

Any kind of chain is difficult to break, but even though sinful
activities bring suffering and should be shunned, virtuous deeds,
which promote goodness, also prevent a real state of liberation.

In the Bhagavad Gita (9:21) it is said, kslne punye
martyalokam viSanti :

“When the fruits of the meritorious deeds are exhausted, one
suffers again in the mortal plane.”

A sincere seeker, whose ultimate goal is liberation, should
try to be free from the clutches of both vice and virtue. Sarva
prayatnena: ‘by all efforts’ — by careful and intelligent efforts
it can be achieved.

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Verse 57

yavat varnam kulam sarvam
tavat jnanam na jayate
brahma jnanam padamjhatva
sarva vama vivarjitah

Translation

Being born in a high caste or creed does not give
knowledge. Knowing the source of brahmajnana is beyond
all caste and creed.

Metaphorical Interpretation

There is a tendency in human beings to be attracted to name and
fame; caste and creed; wealth and prosperity. A truly spiritual seeker
should avoid even the slightest material or worldly comfort. To
illustrate this point, Lord Shiva speaks of vama and kula.

Varna — has multiple meanings: ‘colour,’ ‘hue,’ ‘complexion,’
‘caste,’ ‘class,’ ‘tribe,’ ‘letter,’ ‘characteristic,’ or ‘sound.’ People may
be vain about their attractive appearance. Egoistic people cherish
their station if they happen to be Brahmin or bom within a rich and
powerful family. If people have a good education or worldly
knowledge, they are fond of exhibiting this on every possible
occasion. What most people do not easily recognize is that all of
the above represent serious hindrances along the spiritual journey.

Kula — relates to ‘race’ or ‘family,’ a ‘herd’ or ‘multitude,’ but
it also refers to the body as in ‘body consciousness.’ Around the
world, ordinary people thrive on their dynastic fame or family
fortune, but ego, vanity, and pride are the cause of all downfalls.
A sincere seeker should ruthlessly shun these misguided paths,
striving to remain in the state of knowledge. Lord Shiva emphasizes
that in order to evolve in spirituality, vama and kula must be cast
aside. A brahmajhani or a ‘knower of Brahma,’ a ‘realized one’
is free from all limitations, maintaining complete equanimity and
perceiving the universal soul everywhere and in everything.

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Verse 58

devl uvaca

yat tvaya kathitam jnanam
naham jdndmi Samkara
niScaya bruhi deveSa
mano yatra villyate

Translation

Devi said, “I am not able to understand this jnanam
(wisdom), which you have described, O Shankara. Please
tell me clearly, Lord of lords, how does the mind get
dissolved?”

Metaphorical Interpretation

This verse addresses the quest of a seeker in the search of
knowledge, but Parvati is not asking for theoretical knowledge,
she seeks practical experience. At the stage where the play of
the mind is no longer required, the mind is dissolved.

Each sense has a presiding deity, but all the senses derive
their strength and energy from the light of the soul. The One
Soul (Shiva) is devesha, or the Lord of all gods.

Verse 59

Uvara uvaca

mano vakyam tatha karma
trtiyam yatra villyate
vina svapnam yatha nidra
brahmajndnam taducyate

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Translation

Ishwara said, “A state in which mind, speech, and action
are dissolved, and where one experiences the awareness of

dreamless deep sleep, is the state of brahmajnanam.”

Metaphorical Interpretation

Science speaks of the evolution of life on the planet earth,
while spirituality explains the evolution of consciousness in each
living being. In this verse. Lord Shiva, refers to the highest state
of evolution, which is a result of conscious and continuous effort.

The concept of tri — karana or the ‘three instruments’
encompasses thought, speech, and action. The purpose of the mind
is to think; of speech is to communicate; and of action is to accomplish
various goals in the material as well as the spiritual world. The three
concepts, therefore, represent thoughts, words, and deeds.

First comes the sublimation of the mind and then its
dissolution. Through the practice of spirituality, impurity in the
mind is eliminated, allowing the mind to regain its original
peacefulness. In order to acquire control over speech, it is
important to speak truthfully, lovingly, and for the good of others.
It is also helpful to observe silence regularly; this is a training
ground for the mind and tongue. All activities performed through
the senses, should be an act of yoga directed towards the union,
avoiding trouble or disunity.

The Viveka Chudamani teaches, cittasya shuddhaye karma:
“All activities should aim at inner purification.” It is essential to
follow the spiritual teachings of the guru regularly and sincerely
with love and devotion. Only in this way can a devotee attain
the state where all the instruments (mind, speech, and action)
become redundant, or non-existent.

Lord Shiva compares deep meditation to a dreamless sleep

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as an external allegory to explain the state of the dawn of
knowledge. If meditation is accompanied by thoughts, it
becomes similar to a sleep full of dreams. Knowledge of
Brahman can only be achieved when the sincere meditator, filled
with inner purity, goes beyond the mind.

Verse 60

ekcikl nisprhah Santah
cinta-nidra-vivarjitah
balabhavah tatha bhavo
brahmajndnam taducyate

Translation

Remaining secluded; free from desires; peaceful; devoid of
thoughts and sleep; with the attitude of a child; is the state
of brahmajhanam.

Metaphorical Interpretation

This verse offers a concise explanation of the state of Self-
realization. In order to obtain spiritual evolution. Lord Shiva
elucidates on the following requirements:

i) Ekaki means ‘alone’ or ‘secluded.’ Most human beings seek
the company of each other. Living alone is a painful burden.
Loneliness brings on sadness and even depression. But a spiritual
seeker likes to be alone. To live in seclusion is to develop the art
of Self-mastery. Seclusion becomes the price of greatness.
Internally, to be free from thoughts is the true meaning of
seclusion. If the mind is truly free, nothing can disrupt it.

ii) Nispriha means ‘lack of desires or ambition.’ Expectation is
the propelling force behind the cycle of birth and death. The
only way to break this vicious cycle is to ruthlessly analyze the
needs we have in life and eliminate all unnecessary desires. The

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world is full of transitory worldly pleasures, unless a devotee
firmly upholds nispriha\ the state of brahmajnanam will always
be elusive.

iii) Shanta is equivalent to ‘peacefulness.’ The Sanskrit word is
derived from the root word shama i.e., ‘control of the mind and
senses.’ Ordinarily, the mind is turbulent and the senses are
restless. But rigorous discipline helps to promote the state of
peace.

iv) Chinta vivarjita literally means ‘free from worries and
emotions.’ Through the practice of breath regulation, inner
tranquility can be procured. Breath-control leads to mind-control.

v) Nidra vivarjita means ‘free from lethargy,’ ‘laziness’ and even
‘sleep.’ Sleep is a state of pervasive ignorance.

vi) Bala bhava is known as a ‘childlike state.’ Spiritually evolved
people have a childlike attitude, devoid of worry, expectation,
or negative qualities. Jesus often said that a child could enter
the Kingdom of Heaven.

All these indicators are permanently seen in spiritually advanced
people who live immersed in a life of completeness and love.

Verse 61

Slokardhena pravaksami
yaduktam tattva-darjibhih
sarva cinta parityago
nticinto yoga ucyate

Translation

I will explain in a nutshell all that has been said by seers
and sages. Yoga is that state where giving up all thought,
one is established in a thoughtless state.

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Metaphorical Interpretation

Tattvadarshi is a person who has experienced the state of
Truth, becoming established in wisdom. Through the practice
of yoga and meditation it is possible to secure fulfillment.

In this verse, Lord Shiva gives a precise explanation of the
path of yoga. Yoga is not only a path; it is also a way of life.
Since yoga is the state of complete tranquility, devoid of all
thought, it automatically leads to the ultimate state of experience.

Sage Patanjali described yoga in the following terms, yogah
citta vritti nirodhah : “The art of eliminating thought waves.”

The Bhagavad Gita has numerous definitions of yoga,

yogah karmasu kaufolam: “Perfection in action is yoga” (2:50).
samatvam yoga ucyate: “Equanimity is yoga” (2:48).

viyogam yoga sangitam: “Separation from duality is yoga” (6:23).

In the Shvetashvatara Upanishad (2:4), yoga is described as,
yuktena manasa: “Yoga is the state of uniting the mind with the
Supreme.”

The world and worldly activities are below the ajna chakra,
in the five lower centers. When the mind is filled with mundane
matters it becomes restless, turbulent, and ambitious, leading to
endless activities and conflicting emotions. But if the mind rises
towards the ajna chakra, becoming peaceful and tranquil, it is
freed from negative propensities. Once attention is fixed in the
sahasrara, the mind dissolves into nothingness.

Lord Shiva defines yoga as the art of the evolution of
consciousness — from restlessness to calmness, and ultimately
to the state of samadhi, or complete union with God. Yoga is the
state of freedom from the restless play of the mind.

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Verse 62

nimisam nimisardham va
samadhim adhigacchati
Satajanmarjitam papam
tatksanat devi nasyati

Translation

O Devi, if samadhi (realization) is attained even for a
second or a split second, the sins accrued over a hundred
births, can be destroyed instantly.

Metaphorical Interpretation

The experience of samadhi can last for a single moment or
for a prolonged period of time, bringing with it the transcendental
state of superconsciousness and perfect union with the Absolute.
Such an experience transforms a person completely. There is
no longer any separateness, only oneness with God and the entire
creation, which ultimately brings love and eternal bliss.

To grasp this point more clearly, two concepts, samadhi and
papa need more elaboration:

1) Samadhi is made up of sam +a +dha + kvip. Sam means
‘completely’ or ‘beautifully,’ a is ‘to bring’ or ‘to uplift,’ dha is
‘to behold’ or ‘to establish,’ and kvip is ‘the state.’ Therefore
samadhi means ‘a state where there is complete establishment
of consciousness in the indwelling Self.’

The word has many additional meanings such as ‘collecting,’
‘composing,’ ‘concentrating,’ ‘profound or abstract meditation,’
‘concentration of the mind on one object,’ ‘perfect absorption
of thought in one object of meditation, known as the Supreme.’

Samadhi also means continuous balance of dhi or ‘the
intellect,’ a state of perfect equanimity. It is the last limb of yoga
described by Patanjali. Samadhi can only be experienced as the
result of sincere practice and deep meditation.

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2) Papam — pati raksati asmat atmanam — means ‘the cause
of downfall and destruction.’ The literal translation is ‘evil,’
‘sinful,’ ‘wicked,’ ‘vicious,’ ‘mischievous,’ ‘destructive,’
‘inauspicious,’ ‘malignant,’ or ‘bad fortune.’

Individuals are made up of karma accumulated from past
lives; karma produces punya or ‘merit’ and papa or ‘demerit.’
Positive activities breed good results and sinful actions produce
suffering. Positive and negative karma does not balance or
neutralize each other. The role of karma has to be played out.

However, in this verse, Lord Shiva assures his devotees that
to become established in samadhi, even for a brief second in
time can give lasting freedom from the accumulated sins over a
hundred lifetimes. Purity and eternal love are the very essence
of spiritual life. Encouraging a seeker to go beyond vice and
virtue eventually will lead to liberation.

Verse 63

devi uvaca

kasya nama bhavet Saktih
kasya nama bhavet Sivah
etanme bruhi me deva
pafcat jnanam prakaSaya

Translation

Devi asked, “Whose name is Shakti, who is known as Shiva,
O Lord? Please tell me through what (path) is knowledge
illuminated.”

Metaphorical Interpretation
In this verse, the Divine Mother asks three questions:

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i) What is Shakti?

ii) Who is Shiva?

iii) What is the path of knowledge?

Shakti is derived from the root verb Sak, meaning ‘to be able’ or
‘capable of.’ Thus shakti is the state of ‘ability’ or ‘capability.’ In
each living being the life-energy is manifested within the five
elements, in different ways. Like the nature of fire or the properties
of water, shakti is the strength that brings activity into life. Shiva is
the beholder of shakti (energy or strength). Shiva is the Soul. In the
absence of Shiva (Soul) the body is dead or shava. The path of
knowledge allows the spiritual seeker to ultimately attain liberation.

God is the source of infinite knowledge. Knowledge itself is divided
into paravidya or ‘supreme knowledge’ and aparavidya or ‘material
science.’ The Mundaka Upanishad teaches that a sincere aspirant should
strive to acquire both branches of knowledge, yet a desire to learn
paravidya indicates spiritual progress. Paravidya or supreme knowledge
should ideally be combined with aparavidya or material science.

Verse 64

tivara uvaca
calat citte vaset Saktih
sthira citte vaset Sivah
sthira citto bhavet devi
sa dehastho ‘pi siddhyati

Translation

Ishwara said, “O Devi, shakti resides in the restless, active
mind and Shiva resides in the tranquil mind. The state of
steady memory is itself-Devi (or Parvati). One who is
established in the tranquil mind becomes realized while
living in the body.”

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Metaphorical Interpretation

Any external notion is possible due to the activity of
breathing, an active breath allows human beings to accomplish
numerous material endeavours. This is the play of energy or
shakti; the active mind is the seat of shakti, which in turn is
manifested through the breath. When the breath is agitated, the
mind is also restless and this is reflected in a chaotic lifestyle.
But when the breath is tranquil, the mind becomes pacified and
the seeker is able to experience divinity. Sthira citto bhavet devi:
“The state of steady memory is itself Devi (or Parvati).” The
meaning of Devi here is ‘divine illumination.’

Once the breath is regulated, the spiritual seeker becomes
more peaceful, and is able to experience Truth — I am Shiva —
shivo’ham. This is the reason why Ishwara says, “Shiva resides
in the tranquil breath and the tranquil mind. Through inner
tranquility a sincere devotee realizes the Self.”

Through constant and continuous remembrance of the inner
Self, which essentially is nothing but Devi (or Parvati), a seeker
experiences divine illumination. By the practice of breath-control
and God consciousness in every breath, the spiritual aspirant is
able to attain the state of realization, while remaining in the body.
So the art of self-evolution depends upon the regulation of breath
and the sublimation of the mind.

Verse 65

devi uvaca

kasmin sthane tridha Saktih
sat cakram ca tathaiva ca
eko vimSati brahmandam
sapta patala meva ca

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Translation

Devi said, “In which places are the three shaktis, where are
the six chakras situated, what are the twenty-one
brahmandas (macrocosms) and the seven patalas (under

worlds)?”

Metaphorical Interpretation

The questions formulated by the Divine Mother bring further
light into the hidden spiritual Truth. Previously, Parvati enquired
about shakti, Shiva and the path of knowledge. In this verse,
she would like to know more about shakti (energy), the chakras
(energy centers), and brahmanda (the cosmos).

The questions addressed to Lord Shiva are:

i) Where is the seat of the three shaktis ?

ii) What are the six chakras '?

iii) What are the brahmandas ?

iv) Which are the patalas (lower planes) in the body?

Verse 66

tfvara uvaca

urdhva Saktir bhavet kantha
adhah Saktir bhavet guhyah
madhya Saktir bhavet nabhih
Saktydtitam nirahjanam

Translation

Ishwara said, “Urdhva shakti (the energy for upward
propensities) is in the kantha (neck center), adhah shakti

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(the energy for lower activities) is in the coccyx center, and
madhya shakti (the energy for moderate activities), is at the
nabhi (navel center). One who is beyond these shaktis, is the

Formless.”

Metaphorical Interpretation

As described earlier, shakti is the energy or consciousness
permeating all levels of life. The energy or life-force is
symbolized by the feminine attributes of the Hindu trinity;
Brahma the creator, Vishnu the sustainer, and Shiva the destroyer.
In the body, shakti or energy is divided into three:

i) Urddhva shakti Energy for evolution,

ii) Madhya shakti Energy for maintenance,

iii) Adhah shakti Energy for lower activities.

Urddhva shakti remains in the upper part of the body, promoting
spiritual evolution. When consciousness is brought to the higher
planes of existence, a step forward is made towards the state of
spiritual evolution. This energy is also known as Mahakali, another
name for Parvati, the divine consort of Lord Shiva.

Madhya shakti is the energy that sustains the life-force within
the body through prana, and is manifested by the breath, the
intake of food, and the process of digestion and assimilation.
This energy remains in the middle part of the body, and is
otherwise known as Mahalakshmi, the divine consort of Lord
Vishnu.

Adhah shakti is the lower aspect of energy, which sustains
the creative and productive aspects of life, through material and
sexual experience. This form of energy is concentrated in the
lower centers and is known as Mahasaraswati, the divine consort
of Brahma, who assists him in the process of creation.

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Although shakd works in three different ways, it is essentially
one and non-dual; it is the power of Brahman, the Absolute.
Brahman is beyond everything, being Supreme and Formless.

Tri Shakti
Urddhva shakti
Madhya shakti
Adhah shakti

Place of Manifestation Trinity Name of Divine Consort

Vishuddha/Ajna Shiva Mahakali

Manipura/Anahata Vishnu Mahalakshmi

Muladhara/Svadhisthana Brahma Mahasaraswati

Verse 67

adhara guhyacakramtu
svadhishtanam ca lihgakam
cakrabhedam maydkhydtam
cakratitam namonamah

Translation

The muladhara is the bottom center. The genital center is
svadhisthana. I have explained the different chakras to you.
Pray to the One, who is beyond the chakras.

Metaphorical Interpretation

In this verse, Lord Shiva replies to the question regarding
the six chakras:

Guhya (anus)

Linga (genital)
Nabhi (navel)
Hridaya (heart)
Kantha (neck)
Bhrumadhya (soul)

Muladhara

Svadhisthana

Manipura

Anahata

Vishuddha

Ajna

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The six chakras are the dwelling place of energy and its
manifestation, action, and enjoyment. But beyond the chakras
is the Un-manifested, the Absolute, which can be realized
through shat-chakrabheda — or penetrating into the veil of
energy and going to the state of chakratita, i.e., beyond
everything. This is the state of union between Shiva and Shakti,
the state of absolute awareness.

Verse 68

kayordhvam ca brahmalokah
svadhah patalameva ca
urddhva mulam adhah Oakham
vrksakaram kalebaram

Translation

The upper part of the body is brahmaloka and the bottom
portion is patala. The body is like (an inverted) tree with
roots at the top and branches hanging down.

Metaphorical Interpretation

The outer universe and the universe within have similar
characteristics. The entire cosmos is represented within the
human body. Each body is divided into three parts:

i) Kayordha the upper part of the body brahmaloka,

ii) Kaya madhya the middle part of the body bhuloka,

iii) Kaya adhah the lower part of the body patala.

The upper part of the body is measured from the midpoint of the
eyebrows (bhrumadhya) to the fontanel ( brahma randhra). This
is the location of the sahasrara chakra. A sincere seeker should

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keep one’s concentration fixed on the fontanel, i.e., brahmaloka,
the abode of Brahman.

In the last part of the verse. Lord Shiva compares the body
with an inverted tree. Although the Bhagavad Gita (15:1) and
the Katha Upanishad (2:3:1) speak of a tree, they never openly
compare the body with an inverted tree.

Tree, in Sanskrit, is vriksha, which is derived from the root
verb vrks — meaning ‘to receive’ or ‘to cover.’ Therefore the
body is just a cover for the soul. Each human body is an inverted
tree, the roots remaining at the top and the trunk and the branches
flowing downwards. The root of life and activities, as well as
the root of knowledge and liberation, is stored in the upper part
of the body, which is brahmaloka. The root and the source are
one and the same.

Verse 69

devi uvaca
Siva Samkara Uana
bruhi me parameSvara
das a vayuh katham deva
daSadvarani caiva hi

Translation

Devi said, “O Shiva, Shankara, Ishana (who remains in the
vacuum), Parameshwara, Deva, please tell me what are the
ten vayus (winds) and the ten doors of the body.”

Metaphorical Interpretation

In this verse Parvati uses four different names to address Lord
Shiva:

i) Shiva — shyati papam — One who eliminates vices and is

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always auspicious, bestowing goodness.

Metaphorically — shava (dead body) + i ( shakti ) is none other
than the union of body and soul or Shiva.

ii) Shankara — sham-sukham karoti — One who confers
happiness or prosperity.

iii) Ishana — from the root verb ish — ‘to rule’ or ‘to master’ —
One who is the ‘Lord and the Master of life.’

iv) Parameshwara — parama (supreme) + ishwara (Lord) —
One who is omnipotent and extremely powerful.

v) Deva — div means ‘illuminating’ as well as ‘formless as the
sky.’ Deva here represents — One who is formless as well as
‘divine intelligence.’

Parvati’s question about the ten vayus (literally meaning winds
but metaphorically symbolizing vital breaths), and the ten doors
in the body is answered in the following verse.

Verse 70

Uvara uvaca
hrdi pranah sthito vayuh
apano guhya samsthitah
samano nabhidefetu
udanah kantham air it ah

Translation

Ishwara said, “There are ten vayus; the vayu (wind) in the
heart is prana, apana is present in the bottom, samana is in
the navel, and udana stays around the neck.”

Metaphorical Interpretation

In this verse Lord Shiva points out the location of four vayus

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or vital breaths within the body.

i) Prana: has many meanings such as ‘breath,’ ‘life,’ ‘the vital
breath that keeps the heart and lungs functioning,’ ‘energy,’ ‘the
soul.’ Prana, interpreted as the life-force, resides in the heart
(anahata or heart center). It helps in maintaining life, as well as
in the digestive process, and keeps the body active.

ii) Apana: a means ‘not’ and pana means ‘to drink.’ So apana
means ‘that which is not taken in or inhaled.’ This vayu (breath)
remains in the muladhara or bottom center, and it is instrumental
in excretion.

iii) Samana: literally means ‘making equal’ or ‘balanced.’ This
vayu has its seat in the manipura or navel center and is essential
for digestion.

iv) Udana: literally means ‘breathing upward’— ut ‘upward,’
and ana ‘to bring.’ Udana is therefore the vital breath that rises
from the throat and enters the head. This vayu is seated in the
vishuddha or neck center. There is a detailed description of this
prana in the Taittiriya Upanishad.

Verse 71

vyanah sarva gato dehe
sarva gatresu samsthitah
nagah urdhva gato vayuh
kurma tlrthani samsthitah

Translation

Vyana is present in all bodies, in the neck region, naga
moves upwards and kurma is present in the tirthas (sex

organs).

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Metaphorical Interpretation

Lord Shiva describes the seat of three more pranas or vital
breaths in the body:

v) Vyana: has no particular area in which it is confined but
remains rather diffused in the entire body.

vi) Naga: is one of the vital breaths expelled when there is an
erection; it is an upward moving prana.

vii) Kurma: is the vital energy or breath in the abdominal region,
which influences the menstrual cycle in women and the
ejaculation of semen in men. It is present in the thirtas or sex
organs.

Verse 72

krukarah ksobhite caiva
devadatto’pi jrmbhane
dhanahjayo nadaghose
nivUeccaiva Samyati

Translation

Krukarah functions while there is shivering and trembling
in the body, devadatta is present in (the act of) yawning, and
dhananjaya is responsible for (making) sound.

Metaphorical Interpretation
The last three of the ten prominent vayus (vital airs) are:

viii) Krukara — is the vital breath in the chest, which regulates
emotion, and specifically shivering and trembling.

ix) Devadatta — is the vital energy situated in the lungs, which
facilitates the act of yawning.

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x) Dhananjaya — located at the throat, this vital air is responsible
for sound, speech, and conversation.

Verse 73

evam vayur niralambo
yoglnam yoga sammatah
navadvaram ca pratyaksam
daSamam manah ucyate

Translation

Those who ascend the path of yoga become independent of

these vayus (vital airs). The nine doors of the body are
directly perceived, while the tenth door is the mind.

Metaphorical Interpretation

The breath or in a subtle way prana, regulates the human
mind and its activities. Yogis who sincerely practice the art of
breath-control, regulate their life and ultimately ascend in the
path of yoga. Even a yogi of the highest order uses complete
control over prana, during deep meditation and samadhi.

In order to attain such a summit, a yogi has to lead a life of
self-discipline and complete self-control, while possessing a
proper understanding of life (knowledge combined with wisdom).
Self-discipline is a mixture of harmony and moderation. This
inner awareness is translated in every thought, word, and activity.

In yogic language, the act of disciplining the mind and the
senses is known as dvara or ‘the doors of perception and
expression.’ Lord Shiva explains that each human body is a
‘temple with ten doors,’ i.e., two eyes; two nostrils; two ears; the

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mouth; the genital organs; and the anus. The tenth door is brahma
randhra (the fontanel), but in this text Lord Shiva speaks of the
mind as the tenth door.

Nine of these doors are related to the sense organs, the external
instruments of perception and expression. The mind is the
internal instrument or the inner door of all experiences. When
the mind is peaceful and focused, the spiritual seeker achieves
the state of cosmic consciousness. The mind holds the key that
enables a devotee to reach the state of highest experience.

Verse 74

devl uvaca

nadi bhedam ca bruhi me
sarva gatresu samsthitam
Sakti kundalini caiva
prasuta da£a nadikah

Translation

Devi said, “Tell me about the different nadis (energy
channels) present in the body and about the kundalini
shakti, which manifests through the ten major nadis (nerve

channels).”

Metaphorical Interpretation

Once the question of the ten vayus and the ten doors is settled,
Parvati enquires about:

i) Nadibedha: the different nadis or pranic channels in the
body;

ii) Kundalini shakti: the coiled power of the central nervous
system that permeates through the ten nadis.

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Nadi, in Sanskrit, means ‘tubular organs of the body,’
including ‘veins,’ ‘arteries,’ ‘nerves,’ and even ‘subtle yogic or
pranic channels.’ The location of these passages is known by
their pulsation or vibratory force. There is difference in opinion
among yogis regarding the number of nadis in the body.
Ordinarily, life energy flows down through these nadis, helping
to accomplish different activities in the body. In each human
being, a reservoir of spiritual energy lies untapped and hidden
in a dormant state, which is described as kundalini shakti (literally
coiled energy).

Verse 75

iSvara uvaca
Ida ca pingala caiva
susumna urdhva gaminl
gandhari hasti-jihva ca
prasaragamanayata

Translation

Ishwara said, “Ida, pingala, and sushumna move upwards
while gandhari, hasti-jihva, and prasara move downwards.”

Metaphorical Interpretation

The three major nadis are the ida, the pingala, and the
sushumna, which are described as the channels of evolution or
urdhvaga. These three channels are actively engaged in the
process of breathing, while other nadis are carriers of pranic
energy. Through the proper art of breathing, as taught by a
qualified teacher, a devotee can achieve spiritual evolution.

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Ida

located in the left side of the spine
ending in the left nostril

Chandra nadi (lunar
channel)

Pingala

located in the right side of the spine
ending in the right nostril

Surya nadi (solar
channel)

Sushumna

located in the center of the spine
with equal breath in both nostrils

Agni nadi (fire
channel)

Gandhari

located in the left eye

Contraction

Hastijihva

from the neck to the left foot

Expansion

Prasara

covering the body

Useful in movement

Verse 76

alambusa ya&a caiva
daksinahge ca samsthita
kuhufca Samkhini caiva
vamahge ca vyavasthita

Translation

Alambusa and yasha are present in the right side of the
body; kuhu and shankhini are in the left side of the body.

Metaphorical Interpretation

alambusa present in the right part of the

body, for facial beauty,

yasha or yasasvini present in the right part of the

body, for prosperity,

kuhu present in the left abdomen and

ending in the genitals, for sexual
pleasure,

shankhini present in the left abdomen and

ending in the anus, for excretion.

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Verse 77

etasu daSanadisu
nana nadi prasutika
dvi saptati sahasrani
iarire nadikah smrta

Translation

These ten nadis give birth to many different nadis and there
are a total of about 72,000 nadis in the body.

Metaphorical Interpretation

The human body consists of a network of nerves or pranic
channels. These nerves originate in the brain, or the seat of the soul
and are distributed to the remaining parts of the body, helping to
regulate all the different links and their corresponding functions. Nadis
are instrumental in our perception of the world and play an important
role in spiritual evolution. Both Tantra and Yoga emphasize the need
to awaken the latent energy, which lies dormant within the nadis
(and their respective chakras ), in order to grow spiritually and attain
a state of altered consciousness or enlightenment.

In the Upanishads, there is often a difference of opinion regarding
the quantity of nadis. The following examples illustrate this:

The Chandogya Upanishad (8:6:6) describes,

Satam caika ca hrdayasya nadyah
tasam murdhanam abhinihsrtaika
tayordhvam ayann amrtatvam eti
visuann anya utkramane bhavanti
utkramane bhavanti

“There are 101 nadis of the heart; one of them leads up to the
crown of the head. Going upwards through that, one becomes
immortal; the others flow in various other directions.”

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The Prashna Upanishad (3:6) gives a mathematical estimate:
“There are 101 principal nadis. To each one of them belong
100 smaller nadis. To each of these belong 72,000 nadis. Within
the nadis moves the diffused breath.”

101 — principal nadis

101 x 100 = 10,100 smaller nadis

101 x 100 x 72,000 = 727,200,000 subtler nadis

In the body, the total number of nadis are 727,210,201.

The Shiva Samhita (2:13) on the other hand points out,

sardha laksa trayam nadyam santi dehantare nrnam
pradhana bhuta nadyastu tasu mukhya caturdaSa

“In the body of the human being there are 3,500,000 nadis,
out of which fourteen are important.”

It should be understood that nadis are interwoven like threads
in a piece of cloth; pervading the whole body. In this verse.
Lord Shiva alludes to 72,000 nadis within the body. The fourteen
most prominent nadis described in the Shiva Samhita are:

ida, pingala, sushumna, gandhari, hastijihva, kuhu, sarasvati,
pusha, shankhini, payasvini, varuni, alambusa, visvadari, and
yasasvini.

But in the previous verses, Lord Shiva emphasized only ten
principal nadis:

Ida starts in the lower part of the spine, at the

muladhara chakra and ends in the left nostril.
This canal can create a feeling of confusion and
laziness, but also has the ability of regulating the
mind. The literal meaning is ‘refreshment and
praise.’ Another name is chandra nadi or lunar
channel.

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Pingala

Sushumna

Gandhari

Hastijihva

Kuhu

Shankhini

Alambusa

Yashasvini

Prasara

is situated in the right part of the spine, at the
muladhara chakra and comes up to the right
nostril. This canal can create a feeling of excessive
activity. The literal meaning is ‘reddish brown.’
It is also known as surya nadi or solar channel.

is the channel of fire that runs from the
muladhara chakra to sahasrara chakra or crown
of the head. The Sushumna nadi is by far the
most important, it is also known as moksha marga
or ‘the path of liberation,’ leading to Brahman or
the Absolute. The literal meaning is ‘a ray of the
sun’ (Bhagavatam 2:2:24).

leads up from the eyes to the ears, literally
meaning ‘the music and dance of the celestials.’
It is described in both the Goraksha Shatakam
and the Darshana Upanishad.

runs down from the neck to the big toes. The
literal meaning is ‘an elephant’s tongue.’

runs from the back of the sushumna canal and
extends to the genital(s) for ejaculation and then
to the anus for excretion. The literal meaning is
‘the start of the new moon.’

runs from the left ear to the lower centers. The
literal meaning is ‘female spirit.’

regulates the lower abdomen, eyes, ears, and
mouth. It literally means ‘a line of water.’

is located between the pusha and the pingala
nadis, extending upwards to the ears and
causing delight in praise.

pervades in the entire body and stimulates
movement and the sense of touch.

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Verse 78

eta yo vindate devi
sa yogi yoga laksanah
jnana nadi bhavet devi
yoginam siddhidayinl

Translation

O Devi, the one who possesses this knowledge is a yogi with
all the qualities of Yoga. The jnana nadi (the nerve channel
of knowledge) bestows perfection to the yogi.

Metaphorical Interpretation

The jnana nadi is more commonly known as the sushumna,
the most important astral passage. It is the central channel through
which energy or shakti flows to produce samadhi or cosmic
consciousness. The sushumna goes straight up the interior of the
spine and is referred to as the path of Brahman. The key to this
verse lies with the word vindate, which means ‘finding and gaining.’
The spiritual seeker who finds the location of the nadis, gaining
subsequent mastery over one’s activities, becomes a fulfilled yogi.

A real yogi or tantric knows the play of the nadis and the art
of mastering their functions. Through the practice of yogic
exercises and breath-regulation, under the direct supervision of
the guru, a yogi or tantric acquires self-control and proceeds to
find union with Brahman, or the Absolute.

Unfortunately the ida and the pingala create laziness (confusion)
and restlessness (over-activity), and therefore have a tendency to
close the path of sushumna. But a sincere yogi, through regular
practice, will open up the sushumna and roam upwards to the abode
of Brahman. In the sushumna is a finer corridor called vajrini nadi ,
and inside this is an even more subtle passageway called chitrini
nadi.

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Vajra means ‘strong determination’ or ‘will-power’ and chitra
means ‘the shining canal.’ Through navigation of these energy
channels, a yogi gains perfection.

Verse 79

devl uvaca

bhutanatha mahadeva
brhi me parametvara
trayadevah katham deva
trayo bhavah trayogunah

Translation

Devi asked, “O Bhutanatha, Mahadeva, Parameshwara,
please tell me who are the three devas (gods), the three
bhavas (attitudes), and the three gunas (qualities).”

Metaphorical Interpretation
In this verse, Parvati addresses her husband as:

i) Bhutanatha — Lord of the five bhutas or ‘elements,’ such as
earth, water, fire, air, and space. These elements are found in
the universe, as well as in the body of all living beings.
Metaphorically, Bhutanatha is ‘One who brings freedom by
eliminating the impact of past karma.’

ii) Mahadeva — is the great Lord or Lord of liberation.

iii) Parameshwara — is Supreme Lord.

She asks about:

i) traya deva Three devas,

ii) traya bhava Three attitudes,

iii) traya guna Three qualities.

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Verse 80

iSvara uvaca
rajobhava sthito brahma
sattvabhava sthito harih
krodhabhava sthito rudrah
trayodevah trayo gunah

Translation

Ishwara said, “In rajobhava (activity, restlessness) is
present Brahma (the creator), in sattvabhava (calmness) is
Hari (Vishnu the preserver), in krodhabhava (anger) is
present Rudra (Shiva the destroyer). These are the three
devas and three gunas.

Metaphorical Interpretation

Bhava is a complex word in Sanskrit, with multiple meanings
such as ‘status,’ ‘reality,’ ‘condition,’ ‘sincerity,’ ‘devotion,’
‘temperament,’ ‘disposition,’ ‘feeling,’ ‘inclination of the mind,’
and so on. In this verse bhava indicates ‘nature’ or ‘quality.’
The Hindu Trinity, Brahma, Vishnu, and Shiva are the Lords of
the three aspects of life: creation, sustenance, and destruction.
Life, itself, is manifested in a cycle — with creation comes the
need for maintenance, and after a certain lapse of time, creation
comes to its end and is destroyed in order to be created again
and again, in a purer form.

Brahma (Prajapati) Creator Rajas Activity

Vishnu (Narayana) Sustainer Sattva Calmness

Shiva (Rudra) Destroyer Tamas Restfulness

Brahma as creator is a symbol of activity. Activity or

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restlessness is rajasic in nature — rajo ragatmakam viddi —
rajas produces likes and dislikes, leadings to attachment.

Vishnu is in charge of the preservation of creation. In order
to manage this task, calmness is needed to maintain peace, and
accumulate strength and vitality.

Rudra (or Shiva) is the destroyer. Some anger is needed to
dissolve creation. But in the end dissolution can also mean
liberation as the cycle continues, until perfection is achieved. In
the yogic scriptures it is said, ye rudrah te khalu pranah: “Rudra
is none but prana.” In this way Rudra is the cause of death but
also the means to liberation. In yogic terms, breath-control opens
the door to Self-realization.

Krodha — can be understood as ka + rodha, ka means
‘creation’ and rodh means ‘to block,’ ‘stop,’ or ‘obstruct.’ Once
activity ceases, there is a state of rest. Through the help of prana,
a spiritual seeker can cease all activity and attain a state of
complete rest and calmness, in direct union with the Absolute.

Verse 81

eka murtih trayodevah
brahma-visnu-mahefvarah
nana bhavam mano yasya
tasya muktirnajayate

Translation

All the three devas: Brahma, Vishnu, and Maheshwara
(Shiva) are (in reality) one. Those who perceive a
difference between them, will not achieve liberation.

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Metaphorical Interpretation

Although Brahma, Vishnu, and Shiva (Maheshwara) appear
to be different due to the diversity in their nature, essentially
they are one and the same. Just as om is composed of three
letters, a, u, m, the eternal sound. Ignorance, or dogmatic ideas,
brings about differences. Multiplicity or diversity implies richness
of creation. But the sense of duality also becomes the cause of
bondage, fear, and delusion. To resurrect one from this fear is
the experience of unity and oneness, otherwise known as
advaita. It is the state of freedom, peace, and liberation.

Creation, maintenance, and dissolution are the play of the
Absolute or Brahman. Each phase merges in the other, to form
a single entity. A sincere seeker must learn to see divinity, in all
these different states, to achieve liberation.

Verse 82

vlrya rupl bhavet brahma.

vayu rupa sthito harih
mano rupa sthito rudrah
trayo devah trayo gunah

Translation

Brahma is in the form of creative force ( Virya ). Vayu (vital
breath) is in the form of Hari. Rudra is in the form of the
mind. The three devas are the three gunas.

Metaphorical Interpretation

In this verse, the particular nature of the Hindu Trinity and
their symbolical location, within the body, is portrayed. Virya is
the symbol of creation, literally meaning ‘seed’ or ‘semen.’

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Brahma, therefore, remains in the second lowest chakra in the
spine ( svadhisthana ), as the presiding deity of reproduction.
Virya alludes to ‘strength,’ ‘heroic nature,’ ‘vitality,’ and
‘creativity.’ Brahma, being the Lord of creation, is described as
virya.

Vayu means ‘that which blows.’ Air is constantly in motion;
the wind blows outside just as the breath flows in and out of the
body. Breath sustains the life-principle, becoming the most vital
aspect concerning the preservation of life’s energy within the
body. Since the lungs and heart regulate the breath, the air
element resides in the heart center or anahata chakra. This
chakra is the seat of Vishnu, Lord of sustenance and maintenance.

The third aspect, Rudra, the Lord of dissolution or liberation,
is described as mano rupa — ‘the form of the mind.’ Mano is
derived from maria ‘the mind’. The mind plays a double role: a
calm mind is the cause of liberation but a restless mind produces
suffering. The brain is the location of the play of the mind, which
is limitless. Thus Rudra (Shiva) remains in the region between
the vishuddha (throat center) and the ajna chakra (the soul
center), located mid-point between the eyebrows.

The three deities are related to the three gunas, or modes of
nature. Each individual has these three qualities ( sattva, rajas,
and tamas). In the next verse Lord Shiva elaborates on the three
gunas and their connection to the three deities in the Hindu
Trinity.

Verse 83

daya bhava sthito brahma
Buddha bhava sthito harih
agni bhava sthito rudrah
trayo devah trayo gunah

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Translation

Brahma is present in the quality of compassion. Hari is
present in purity, and Rudra is present in the brilliance of
fire. The three dev as are the three gunas.

Metaphorical Interpretation

The three qualities of the Hindu Trinity are described in this
verse. Brahma, as the creator represents compassion and is full
of knowledge and holds no weapons. Energized activity is a
rajasic quality. When compassion is associated with action, it
brings forth the beauty of creation.

Hari, otherwise known as Vishnu, is the symbol of purity. The
sattvic quality is forever pure. Spirituality can only sprout in the
purest mind. In order to sustain and preserve creation, love and
purity are essential.

Rudra represents the fire quality that illumines, burns, and
eliminates. Destruction and dissolution are symbolized by fire.
Dissolution is necessary for creation to manifest once again.
The physical eyes represent the sun and the moon. The third
eye, fire, portrays the flame of wisdom; in real wisdom, tranquility
manifests as a positive form of inertia, bringing peace, and
calmness. Here the state of inactivity is tamas.

Verse 84

ekam bhUtam parambrahma
jagat sarva caracaram
nana bhavam mano yasya
tasya muktir na jayate

Translation

The One Supreme God is present in the animate and

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inanimate world. If the mind perceives differences in these,
liberation becomes impossible.

Metaphorical Interpretation

The universe is called jagat, meaning ‘that which is constantly
changing and disappearing.’ Each animate and inanimate object
constitutes the universe, and each is the reflection of God’s
image.

In the Isha Upanishad, the first mantra declares, isavasyam
jagat sarvam: “God permeates everywhere.”

There is no place, time, or circumstance where God does not
pervade. A truly spiritual person sees God in all and describes the
Absolute as parambrahma, or the Supreme Brahman. The Absolute
has two aspects: saguna and nirguna, ‘with’ and ‘without attributes.’
God as the Absolute has no form, qualities, and characteristics.
When creation began, it was the manifestation of the Cosmic Being
under all names and forms, possessing different qualities.

When seekers are able to discern the gold in every ornament,
they dispel ignorance. They attach no more importance to the beauty
of the object and its design than to the gold itself.

In the Katha Upanishad (2:1:10), Lord Yama (Lord of death)
teaches Nachiketa, mrtyoh sa mrtyum apnoti ya iha nanyeva
paSyati: “One who sees multiplicity, approaches death.”

The secret of liberation is to find the presence of God in all
and remain in the state of knowledge.

Verse 85

aham Srsti aham kalah
apyaham brahmapyaham harih
aham rudrapyaham Sunyam
aham vapi nirahjanam

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Translation

I am Creation, I am Time, I am Brahma, I am Hari, I am
Rudra and I am Sunya (vacuum or space). I am Niranjana
(Colourless and Formless).

Metaphorical Interpretation

This verse continues and re-emphasizes the foregoing
argument. I am Creation. Those who see this unison in all aspects
of creation become liberated. The Upanishads declare — sarvarn
brahmamayam jagat — or — ishavasyamidam sarvam: “The
entire universe is God alone.” Since God abides everywhere, a
spiritual devotee recognizes the truth of God in all and all in
God.

Not just objects, but time too is God. I am Kala — kala has
many meanings: ‘that which measures everything,’ ‘the span of
time,’ ‘the Lord of Death.’ Metaphorically, ka means ‘matter,’
‘nature or guna’ or ‘delusion’; whereas la is ‘dissolution’ or
‘disappearance’ ( laya). In this context, kala is ‘the state of
freedom from the delusive power of maya.’ Mahakala is another
name of Shiva, who is the Lord of Time.

I am Brahman: is a reinforcement of the mahavakya, or the
great commandment of the Upanishads — aham brahmasmi.
Brahman means ‘Supreme’ or ‘the Absolute,’ possessing
greatness beyond all attributes.

I am Hari: Hari, another name for Vishnu, in scriptures is explained
as, hari harati papani: “Hari takes away all sins of a devotee.”

Hari is metaphorically described in scriptures as,

hakara pingala varna
sarva varna varottama
rakara teja varnasyat
ikara .§akti dayakah

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Hakara, which means the syllable ha, illustrates a molten
copper colour (which is considered a superior colour), rakara
or the syllable ra depicts its brilliance, and ikara or the syllable
i connotes bestowal of energy. In meditation a seeker experiences
many types of colours. To experience union and the formless
stage during meditation is to be in Hari.

I am Rudra — Rudra is another name for Lord Shiva, but in
this context it stands for prana, the principle of life in every
living being. In every breath, the vital air or prana is circulating
in the body, creating an inner vibration experienced during
meditation.

I am Sunya (vacuum or space) and Niranjana (colourless
and formless). During the process of creation, the vacuum —
formless space — was the source from which all other elements:
air, fire, water, and earth, emerged. In essence, Sunya refers to
the role as ‘Father’ of creation. Here Sunya also represents the
cosmic sound, the primordial sound that is heard during
meditation. Such statements are the product of deep meditation,
not an intellectual theory.

Verse 86

ahatn sarvatmako devi
niskamo gaganopamah
svabhava nirmalam bantam
sa evahatn na samsayah

Translation

O Devi, I am the Soul in everyone, without desires, pure
and tranquil, all-pervading like the sky. There is no doubt

about this.

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Metaphorical Interpretation

I am the Soul in everyone — within the Vedic scriptures it is
stated, sarvatmake brahmani pumarupe: “I am the soul, the Brahman
in all, in my completeness.” Each individual or embodied being has
a soul, and that soul is essentially divine; it is otherwise known as
Shiva. The soul’s energy is always pure, never tainted or polluted.

I am free from all desires — desires become the shackles of
bondage. When individuals are submerged in a state of ignorance,
they suffer from a flood of desires stemming from the mind. The
mind, harnessing the sense-organs, wishes to enjoy and possess
countless objects. The soul, however, is ever pure and free. The
body and the mind are prone to agitation and restlessness, but the
soul remains permanently in a state of peaceful bliss.

I am all-pervading like the sky. The space enclosed between the
walls and the roof gives an impression of the existence of a room,
but when the walls are removed, it becomes open space again or
the sky. Likewise, the soul in the body is like the space inside the
walls, in reality it was always part of the infinite sky. A body has
gross, astral, and causal walls; and these sheaths can be removed
through Self-realization, a way to experience formlessness. The
nature of the Soul is existence, consciousness, and bliss.

Verse 87

jitendriyo bhavet suro
brahmacarl supanditah
satyavadi bhaved bhaktah
data dhiro hite ratah

Translation

He is the real hero, who having victory over the senses is
brahmachari (celibate), supandita (a man of wisdom),

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satyavadi (truthful), bhakta (devoted), data (charitable),
and dhira (calm).

Metaphorical Interpretation

Sura — is a ‘hero’ who has achieved thorough control over
the restless senses. In both the Upanishads and the Bhagavad
Gita, the senses are described as turbulent horses that agitate
the mind. The senses, if used correctly, are not really obstacles.
Once the mind has been tempered and the senses given proper
use, they can become fine instruments to promote spiritual
evolution. Mastery over the senses can be gained through
discipline and self-control.

Brahmachari — is a seeker whose mind is always engrossed
in Brahman, God. The intellect is the vehicle that allows the
spiritual aspirant to reach the state of wisdom. The term used in
this verse is supandita. Pandita is a scholar of the scriptures or
a theologian. Supandita is a person whose knowledge is not
limited to books but to a deeper understanding of life. Supandita
is a man rich in wisdom and Self-knowledge.

Satyavadi — refers to a highly evolved person, who never
flinches from truth. In the Yoga Shastras, there is an elaborate
description of being established in truth — “speak truth, speak
it sweetly, and speak it with love.” A truthful person is full of
devotion. God has blessed every individual with many talents,
which must be used not only for enjoyment and pleasure but
also for the good of others.

Dhira — literally means ‘calm and quiet.’ Dhi stands for
‘intellect’ and ra is translated as ‘fire’ or ‘wisdom.’ Dhira is a
seeker, whose intellect is saturated in knowledge. Such persons
are never agitated, or aggressive, instead they are immersed in
a permanent state of tranquility and love.

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Verse 88

brahmacaryam tapomulam
dharmamulatn dayasmrta
satyavadi bhavet bhaktah
daya dharmam samacaret

Translation

The root (basis) of tapa is brahmacharya (celibacy), the
basis of dharma is daya (compassion) and satyavadi

(truthfulness) is the basis of devotion. Follow the path of
compassion and righteousness.

Metaphorical Interpretation

Brahmacharya tapomulam — the foundation stone of spiritual life
is discipline and self-control. Brahmacharya also means ‘continence
and abstinence from excessive indulgence.’ Tapa means ‘penance,’
‘austerity,’ and also ‘conscious breathing.’ The root of spirituality is to
be conscious, in every breath, of the presence of God inside and outside,
becoming free from the pull of emotion and ego.

Dharma is ordinarily translated as ‘religious.’ Dharma is not
necessarily only a religious concept of moral duty or universal
law, but the basic principle that upholds life. Daya alludes to
transmitting love and being compassionate. In this context,
dharmamulam dayasmrta means ‘being true to one’s own Self.’
Spiritual seekers should have self-control over their nature and
be able to manifest love and compassion in every action.

In spiritual terms, there is nothing greater than compassion
and nothing worse than anger. Thus, through calm and conscious
breathing, a sincere seeker should avoid anger and dwell in a
state filled with love and devotion for God and God’s entire
creation. This is the true spirit of dharma. It is also Reality, Truth,
Brahman. Truthfulness in life is the practical art of spiritual life.

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Verse 89

devi uvaca

yogeSvara jagannatha
umayah prana vallabha
veda sandhya tapo dhyanam
homakarma kulam katham

Translation

Devi said, “O Yogeshwara, Jagannatha, beloved of Uma,
what are the Veda(s), sandhya(s) (evening rituals), tapa(s)
(penance), dhyanam (meditation), homa karma (fire
rituals), and kulam (energy).”

Metaphorical Interpretation

In this verse, Parvati addresses Lord Shiva with meaningful
names that carry a special significance:

Yogeshwara — means ‘Lord or Master of Yoga.’ A true yogi
is a befitting teacher who explains the meaning of life and the
symbolic content of the scriptures.

Jagannatha — can be broken into two words — natha means
‘Lord,’ ‘master,’ or ‘husband’; jagat means ‘the changing
universe’ or ‘nature.’ Essentially, the allegorical meaning is that
the Lord of the universe is beyond changes, even though the
nature of the universe is to constantly evolve.

Umayah prana vallabha — means literally ‘beloved to Uma as
her breath.’ Uma is another name for Parvati: It is no coincidence that
Uma and Om have the same origin. Om consists of three syllables a
u m, and Uma also consists of the same letters uma. Om symbolizes
Purusha or God and Uma represents prakriti or Mother Nature.

Parvati then asks about various scriptures as well as rituals,
and mantras obligatory for an individual.

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As mentioned before, the Vedas are considered humankind’s
ancient treatises on wisdom, classified into four scriptures: Rig,
Yajur, Sama, and Atharva. Each Veda consists of a mixture between
ceremonial rituals and spiritual wisdom, otherwise known as
Upanishads or Vedanta. In Sanskrit, Veda is derived from the root
word vid, ‘to know,’ an aptitude inherent to each individual. Since
the ultimate form of knowledge is Self-knowledge, the Vedas
indicate the path, the means to achieve the goal of Self-realization.

Sandhya — has a variety of meanings: on a primary level,
sandhya is ‘evening,’ derived from the root-word sandhi or
‘junction of time.’ There are three junctions of time — early
morning, noon, and evening — these are known as trisandhya
or three propitious times for ritualistic practices. Metaphorically,
sandhya can be interpreted as ‘balance’ — a state of balance
between the mind and the breath. Allegorically, sandhya can be
linked to samyak dhyana or perfect meditation during the three
junctions of time.

Tapa — is defined as ‘austerities’ or ‘penance’ undertaken by
a mendicant, in order to fortify spiritual life and achieve perfection.
Tapa can also mean ‘sacrificial practices’ in order to achieve siddhis
or occult powers. Metaphorically, tapa symbolizes conscious
breathing and directing the mind towards the highest goal.

Dhyana — literally means ‘meditation.’ The word is derived
from the root dhi ‘intellect.’ Meditation is to direct the intellect
consciously towards the goal of Self-realization. Dhyana can
also be interpreted as a meditative examination of Truth.

Homa — is a ritualistic fire ceremony offering an oblation of
ghee and other materials into the holy fire, a ritual often
accompanied by specific prayers or mantras.

Kulam — means ‘energy’ hidden in each individual. But in
spite of its tremendous potential, this energy lies untapped.

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Through the practice of self-discipline, a seeker can utilize energy
to achieve the highest purpose of life.

Verse 90

i&vara uvaca
aSvamedha sahasrani
vajapeya Satani ca
brahmajnanam samam punyam
kalam narhanti sodaSim

Translation

Ishwara said, “Compared to the greatness (derived from)
knowledge of Brahman, the virtue earned by performing a
thousand ashvamedhas and a hundred vajapeyas, is only
equal to one sixteenth of it.”

Metaphorical Interpretation

In this verse, Lord Shiva speaks of the completeness of Self-
knowledge or the knowledge of Brahman. Self-knowledge is
the yogi’s supreme attainment, and can only be achieved through
self-discipline and sincere contemplation.

In ancient times, highly evolved persons, sages, or emperors,
who achieved unparalleled success in their lives, performed
Vedic rituals called yajnas or sacrifices to glorify the state of
union with Brahman. These yajnas:

i) Ashvamedha yajna,

ii) Vajapeya yajna,

are described in the Ahsvamedhika Parva, Bhagavatam
(3:12:40), and in the Mahabharata.

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Ashvamedha yajna literally means ‘horse sacrifice.’ This
special ritual was performed to establish the supremacy of a
powerful ruler over other kings. Such yajna involved years of
arduous preparation and elaborate ritualistic performance. But
on spiritual and metaphorical level, ashva refers to ‘the senses’
and medha ‘to slay’ or ‘to offer.’ Ashvamedha means to control
the senses, offering each one to God and behold God through it.

Ashva can be interpreted as ‘restlessness.’ Ashvamedha, in
figurative terms, means to sacrifice restlessness in order to
experience calmness. Ashva also indicates the number ‘seven’
and symbolically represents the seven chakras. So ashvamedha
has been interpreted as the offering of the seven chakras to God,
remaining in God-consciousness.

Linguistically, ashvamedha can be broken into two
components: a means ‘not’; shva means ‘tomorrow.’ It teaches
the spiritual aspirant not to postpone until tomorrow what can
be done today. A seeker, who utilizes time intelligently to reach
the goal, is blessed with divine grace.

Vajapeya yajna literally means ‘to drink water’ — vajam is
‘water’; peya is ‘to drink.’ Metaphorically, vajapeya yajna
signifies to bring inner purity and love into everyday life. The
goal of such practices is to acquire knowledge of Brahman.

In this verse Shiva emphasizes the superiority of the
knowledge of Brahman over multiple traditional sacrifices.
Divine wisdom is the greatest achievement.

Verse 91

sarvada sarva tlrthesu
tat phalam labhate Sucih
brahmajhanam samam punyam
kalam narhanti sodaSim

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Translation

Compared to the knowledge of Brahman, the virtue earned
by constantly going on pilgrimages to all the holy places is
only equal to one of the sixteen kalas (parts).

Metaphorical Interpretation

Going on pilgrimages to the four corners of India is an
important part of Hindu tradition. Those who can afford, do it
to collect merit. In this verse Shiva, once again, states the
importance of :he knowledge of Brahman, establishing its
superiority over the merit gathered by pilgrimages.

In the Skanda Purana, there is a beautiful description of the
holy places of pilgrimage,

satya tlrtham ksama tlrtham tlrtham indriya nigahah
sarva bhuta daya tlrtham tirthanam satyavadina
jhana tlrtham tapas tlrtham kathitam saptathlrthakam

“Truthfulness, forgiveness, sense-control, compassion for all

beings, knowledge, and austerity are known as the seven
teerthas (holy places of pilgrimage). People go on
pilgrimages to attain spiritual merits and purify the mind. A
real pilgrimage is to experience inner peace and love.
Through the cultivation of virtues and the practice of
meditation, a seeker gets realization.”

A crucial element on the search for Self-knowledge is suchi
or purity. In the Katha Upanishad, purity is described in the
following way — One who knows the Self is really pure. The
highest feat in life is the attainment of Brahmajhana or
‘knowledge of the Absolute.’ In this state, existence becomes
an unbroken flow of peace, love, and bliss.

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Verse 92

na mitram na ca putra£ ca
na pita na ca vandhavah
na svami na gurostulyam
yaddrstam paramampadam

Translation

Friend, son, father, relative, or husband, none is equal to
the guru, who has realization of the Absolute.

Metaphorical Interpretation

In spiritual life, the need for an enlightened guide, to show
the way is essential. Nothing in the world can be compared to
the guru-disciple relationship, which is eternal. When spiritual
aspirants have implicit faith, love, loyalty, and devotion for the
guru, they are already pointed towards Self-realization. The real
guru, however, is the soul within.

A caring guru has multiple roles:

- The guru is mitra or ‘friend’ because he always stands firm
in the hour of need, showering his love and affection;

- The guru is putra or ‘son’ because he protects the weak
from downfall. In spiritual terms a guru helps his disciples to
become free from sins and suffering;

- The guru is pita or father because he disciplines his children
with love. A successful guide keeps his offsprings on the right
track, by making them conscious of their duty;

- The guru is a bandhava or ‘close relative’ because he helps
to free his kin from bandhana or bondage;

- The guru is a swami, ‘Lord’ or ‘husband,’ because he
constantly gives his care, love, guidance, and support. A guru’s
devotion and compassion are limitless.

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Scriptural or theoretical knowledge is not enough to be a
realized guru. He needs to have the direct experience of Truth.

A guru is — yad drshtam paramam padam — ‘one who has
realized the feet of the Lord’ (achieved the goal of life).

Verse 93

na ca vidya gurostulyam
na tlrtham na ca devatah
gurostulya na vai ko’pi
yaddrstam paramampadam

Translation

There is no vidya (knowledge), no holy place or any gods
equal to the guru, who has realization of the Absolute.

Metaphorical Interpretation

This verse elaborates further on the distinct role of the guru,
comparing him to vidya (knowledge), teertham (holy places),
and even devata (gods). The guru possesses a storehouse of
wisdom enabling him to steer a disciple towards a higher level
of spiritual experience. The guru personifies God’s love and
wisdom. A devoted disciple who follows the guru’s instructions
incorporating them in daily life, will reap more benefits than by
visiting all the holy places.

In the Guru Gita it is said,

gururbrahma gururvisnur gururdevo mahesvarah
guruh saksat parambrahma tasmai fri gurave namah

“The guru is Brahma, the guru is Vishnu, the guru is Shiva,
and the guru is Parabrahma, the Supreme Lord. I bow to the

guru.”

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Verse 94

ekamapyaksharam yastu
guruh Sisyat prabhodhayet
prthlvyam nasti tat dravyam
yat dattva arnlm bhavet

Translation

(Even the) Knowledge of one letter imparted to the sishya
(disciple) by the guru (teacher, divine master) is
invaluable, and there is nothing in the whole world that
can repay this debt.

Metaphorical Interpretation

The guru is the mouthpiece of spiritual wisdom, which he
transmits to a befitting student. Sincere disciples, who are ready
to transform their life through self-discipline and dedicated
service, will gain unlimited spiritual treasure.

As we grow up in the world, we learn many things from
countless different sources; parents, brothers and sisters, children,
friends, teachers, and even from nature itself. We are indebted
by the most insignificant morsel, for even just one letter is crucial
to incrementing our understanding.

Another meaning of ekamapyakshara — even one letter —
is described in the Gita (8:19), “The single syllable Om is the
source of all knowledge, and the symbol of God.”

Within all yogic and tantric practices, the guru teaches his
disciples to understand the significance of the primordial sound
Om and to listen to it continuously, while immersed in deep
meditation. This sacred syllable bestows immense calmness and
opens the door to God-realization. The illuminated master

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awakens the consciousness of his students, by igniting the spark
of spirituality within. This knowledge brings understanding
eventually transforming it into wisdom. Such endowment forms
a permanent bond between the guru and the disciple. It is an
un-repay able debt.

In the scriptures, there is a description of five types of debts
that each individual should strive to repay:

Deva runa

debt to God,

Rshi runa

debt to the masters.

Pitru runa

debt to the parents,

Nru runa

debt to humanity,

Bhuta runa

debt to creation as a whole.

Five offerings or

activities help to redeem such debt:

Deva yajna

Offering oblations to God,

Brahma yajna

Imparting spiritual knowledge to
worthy seekers,

Pitru yajna

Rendering tribute to departed family
members.

Nru yajna athiti

seva Serving the needs of our fellow
human beings,

Bhuta yajna

Preserving ecological balance by

protecting animals and the
environment.

It is harder to repay the immense debt that disciples have
with their guru than any of those listed above. If a dedicated
disciple reaches the goal of Self-realization, the debt to the guru
actually increases. Service to God and gurus must always be
performed with the utmost humility and love.

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Verse 95

yasya kasya na datavyam
brahmajnanam sugopitam
yasya kasyapi bhaktasya
sadgurustasya diyate

Translation

The well-kept secret knowledge of Brahman should not be
given to undeserving people. This should be imparted by the
Sadguru only to one who shows real devotion.

Metaphorical Interpretation

A guru has a duty to maintain the sacrosanct nature of the
knowledge he hands down to posterity. Spiritual knowledge
must be revealed only to trustworthy disciples. In Vedantic texts,
there is a description of adhikari or the ‘qualified disciple.’

A sincere student must possess the following qualities:
Viveka discrimination,

Vairagya non-attachment,

Shama equanimity of mind,

Dama control over the senses,

Uparati desire for growth or evolution,

Titiksha forbearance or tolerance,

Shraddha faith and love in the teaching of the guru

and the holy scriptures,

Samadhana contemplative outlook,

Mumukshutva desire for liberation.

Lord Shiva dictates, brahmavidya sugopitam: “Keep spiritual

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knowledge free from abuse and adulteration.” In other words,
such precious gift should be kept hidden. Knowledge in the
hands of an unfit person is as dangerous as a scientific discovery
in the hands of a ruthless individual, or fire in the hands of a
child. A worthy disciple is rare to find; one must be loyal, sincere,
devoted, faithful, and selfless.

Verse 96

mantra puja tapodhyanam
homam japam balikriyam
sannyasam sarva karmani
laukikani tyajet budhah

Translation

All the traditional rituals like mantra (chanting), puja
(worship), tapa (penance), dhyanam (study), homam (fire
ceremony), japam (chanting), bali kriyam (the act of
sacrifice), and sannyasam (renunciation), are given up by
the one who is really wise.

Metaphorical Interpretation

In this verse. Lord Shiva refers to the most frequent rituals
undertaken as a daily routine and are the foundation of spiritual
life. But as the devotee evolves in the quest of truth, these
observances lose their poignancy leaving room for a much
deeper communion with the Absolute.

The definition of such practices is the following:

i) Mantra — mananat trayate iti: “That which helps in
liberation through contemplation.” Mantra is a sacred
formula or prayer chanted overtly or silently. To be

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effective, a mantra has to be properly transmitted
by the guru.

ii) Puja — is derived from the word puj ‘to worship,’ ‘to
adore,’ or ‘to bow.’ Puja is a form of ritualistic worship
requiring flowers, fruits, and so on. Puja can be external
or mental. In order to perform mental ritualistic worship,
a focused mind is essential, rendering other articles and
utensils useless.

iii) Tapa — means ‘penance’ or ‘austerity.’ The ability
to sacrifice or mortify the body in a certain way
brings discipline and sense-control.

iv) Dhyana — is ‘meditation.’ There are two types;
saguna dhyana (meditation on a form) and nirguna
dhyana (meditation on the formless).

v) Homa — is ‘a ritualistic oblation into a ceremonial
fire,’ which is performed with the proper chanting
of mantras.

vi) Japa — is ‘chanting’ either overtly or silently.

vii) Bali kriya — is ‘sacrifice.’ As an external form of
worship, devotees offer fruits or animals. In inner
worship, a spiritual seeker destroys the inner animal
qualities, such as anger, jealousy, and pride.

viii) Sannyas — is the renunciation of worldly activities
and possessions.

Devotees who have attained absolute wisdom become free
from all traditional rituals, because they live in a state of inner
awakening. A truly spiritual person is liberated and enlightened
and is known as buddha, ‘the incarnation of wisdom.’ As one
reaches the destination, the means of conveyance, or outer
accruements, are no longer useful.

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Verse 97

samsargat vahavo doHah
nihsangat vahavo gunah
tasmat sarva prayatnena
yatih sangam parityajet

Translation

Vices are accumulated through association with others.

Non-attachment promotes good qualities. So by every

effort, and through self-control, one should give up all

company.

Metaphorical Interpretation

In the same way that clothes get dirty, the mind becomes
polluted in the company of evil-minded people. The person is
known by the company one keeps. For a spiritual aspirant, bad
company makes it easier to fall into the grasp of vices, whereas
good company helps the best qualities within and keeps the
mind engrossed in elevated thoughts. Such company protects
the mind from the lure of the senses.

Thus Acharya Shankara describes the benefit of good
company,

satsangatve nissangatvam
nissangatve nirmohatvam
nirmohatve nischala tattvam
nischala tattve jivanmuktih

“Good company encourages detachment. Detachment frees
one from delusion. Freed from delusion, one achieves steadiness
to experience Truth. Such an experience liberates one while still
alive.”

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Association with bad company breeds many vices; one can
learn much wickedness from the company of others. A sincere
seeker should try to live completely detached. By living alone
and secluded the spiritual aspirant can progress on the road to
self-improvement. The Bhagavad Gita teaches, aratir jana
samsadi: “Feel no attraction for public gatherings.” The true
renunciate or yati should try, in every possible way, to be free
from social activity. Yati is defined as samyatayati iti, ‘one who
tries to discipline life.’

Metaphorically, a devotee should try to avoid any association
that distracts the sense organs, and enter into the cave of the
cranium or the sahasrara chakra, to experience seclusion, and
taste perennial bliss.

Verse 98

akarah satviko jheya
ukaro rajasah smrtah
makarastamasah proktah
tribhih prakrtirucyate

Translation

In sum, the letter a represents sattva, u represents rajas
and m represents tamas, which are the three qualities of

nature.

Metaphorical Interpretation

This verse explains the sacred syllable Om (a urn) as a combination
of the three modes of nature. Nature or prakriti can be of three types:
sattvic (calm), rajasic (restless), and tamasic (idle). When these three
modes of nature are in balance, creation or change ceases. The dance
of nature begins when there is imbalance in these three qualities.
The predominance of the sattvic factor brings calmness, peace, and
pure happiness. The rajasic factor brings forth more activity, effort,

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JNANA SANKALINI TANTRA

endeavour, and achievement. The tamasic factor is evident in
laziness, lethargy, sleep, or inertia.

Om consists of three syllables: a u m and these three represent
sattva, rajas, and tamas, respectively; a is the first syllable in the
Sanskrit alphabet, representing ‘God’ and ‘Creation’; u is the fifth
vowel, representing ‘progressive existence,’ and m is the last of the
fifth group of consonants, representing ‘knowledge in five chakras.’

The Play of Prakriti

SOUND

PRAKRITI/

PURUSHA

VEDAS

LOKAS/

LORD

4 EXISTENCES

COLOURS

sattva

rik

bhuh

prithivi (earth)

pita

(yellow)

rajas

yajur

bhuva

antariksha
(inner space)

vidyut

(golden

yellow)

tamas

sama

svah

savita (sun)

shukla(white)

AUM

purusha

atharva

atma

dhruva

colourless

(indwelling Self)

(soul)

(pole star)

Verse 99

aksara prakrti prokta
aksarah svayam iSvarah
iivaranirgata sahi
prakrtirgunavandhana

Translation

The akshara (alphabet) is prakriti (nature), akshara
(imperishable), and Ishwara. From Ishwara (God) comes
prakriti (nature), who is associated with the three qualities.

Metaphorical Interpretation

In the Bhagavad Gita (15:16) there is a beautiful description
of kshara, akshara, and purushottama. Kshara consists of two
parts: ksha and ra. Ksha means ‘that which undergoes

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JNANA SANKALINI TANTRA

modification and changes,’ ra is the root word for ‘fire.’ Kshara
therefore means ‘perishable.’ The prefix ‘a’indicates negation:
a + kshara means ‘imperishable.’

The fire element in each letter of the alphabet, has the power
to bum or to illuminate. Words can bum ignorance and remove
darkness. They can also bring pain if they are not used properly,
since fire’s nature is to burn. Since each letter or akshara has
the ability to bring knowledge and understanding, sacred
knowledge is imperishable.

Kshara or ‘perishable’ is prakriti. Prakriti symbolizes
‘creation,’ ‘the material world,’ ‘the psychological field within
the body,’ and ‘the lower chakras.’ Akshara is Ishwara or Lord
Shiva, who is by nature imperishable. The Bhagavad Gita
declares that kutastha, the place between the eyebrows ( ajna
chakra), represents the place of akshara, the immutable. From
Ishwara ( atma ) comes the manifestation of the material world,
from the ajna chakra descend the five lower chakras.

Taittiriya Upanishad teaches, etasmat atmano akasha
sambhuta: “From the Self (Absolute) came space.”

Prakriti symbolizes Mother Nature composed of triguna or
the three modes of nature. If devotees remain below the ajna
chakra, they will become engrossed in the material world and
forget divinity manifested within. If spiritual aspirants
concentrate in the ajna chakra or sahasrara chakra, they can
achieve the state of liberation and complete oneness with the
Absolute.

Verse 100

sa maya palini Saktih
srsti samhara karini
avidya mohini yd sa
sabdarupa yafasvini

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JNANA SANKALINI TANTRA

Translation

O Yashasvini (Glorious One), maya is the palini shakti

(nourishing and preserving energy), the cause of srishti
(creation) and samhara (dissolution), and it is also
ignorance and delusion. (Yet, the same) maya manifests as
the divine sound.

Metaphorical Interpretation

Maya is the basis of creation, sustenance, and dissolution.
Maya is often considered as both the delusive and illusive power
of nature, depending on the seeker’s level of enlightenment.
But, maya can also be understood as ma (the Divine Mother)
and ya (existence). In other words, it is the play of the Divine
Mother.

Maya is the understated energy in living beings. Maya creates,
upholds and is the cause of play and pleasure throughout
creation. Maya is sometimes correlated to avidya, which is
defined as ‘ignorance’ or ‘lack of knowledge.’ At other times,
maya is ‘desire’ or ‘passion’ known as kama. This is a reflection
of the rajasic quality of nature. Maya has also been interpreted
as mohini which means ‘puzzle,’ ‘delusion,’ or ‘infatuation.’
Therefore, maya is the power that creates confusion. This
corresponds to the tamasic quality of nature.

At a different level the most fundamental manifestation of
maya, and the core of its illusive power, appears when the seeker
is immersed in deep meditation, totally engrossed in a peaceful
state of mind. At this point, maya comes in the shape of the
divine sound. It is by listening to this primordial echo, linking a
devotee to God, that a state of inner tranquility is reached. This
is otherwise known as the sattvic state of mind.

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JNANA SANKALINI TANTRA

MAVA DEVI MODEOF STATE OF NAMES STATE

NATURE MIND

Sattva Vaishnavi Peace Calm Shabdarupa Sthiti

(Sound) (Creation)

Rajas Brahmani Activity Restless PaliniShakti Shristi

(Protective) (Sustenance)

Tamas Shivani Delusion Lazy Mohini Samhara

(Illusive) (Dissolution)

This is described in the yogic scriptures,

dhvanirantargatam jyoti
jyotirantargatam manah
tanmanovilayam yati
tad visno paramampadam

“When one goes deep into sound, (one) experiences light
within. Within the light, the mind becomes purified. That pure
mind dissolves at the Supreme Feet of the Lord.”

Verse 101

akarascaiva rkveda
ukara yajurucyate
makara samavedastu
trisuyukta pyatharvanah

Translation

The letter a is Rig Veda, u is Yajur Veda, and m is Sama
Veda. All three together (aum) make the Atharvana Veda.

Metaphorical Interpretation

Earlier Om is defined as akshara purusha, or the imperishable

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JNANA SANKALINI TANTRA

Soul within the body, the manifestation of Brahman within the
universe.

On another level Om is the primordial echo — the root of
creation, sustenance, dissolution, and ultimately liberation. All
knowledge: para and apara, manifests itself from this sound.
Om is the continuous divine vibration consisting of the three
syllables a u m. This sacred resonance encompasses different
steps of evolution and spiritual experience.

The universality and all pervasiveness of Om is further
emphasized here in this verse. Om is the source of the four Vedas;
a symbolizes the Rig Veda (or the path of knowledge through
speech); u represents the Yajur Veda (or the path of union that
brings emancipation); m is the Sama Veda (or the path of
harmony); a u m put together becomes the Atharva Veda (or the
path of happiness and bliss).

Verse 102

omkarastu pluto jfieyah
trinada iti sajnitah.
akarastvatha bhurloka
ukaro bhuvarucyate

Translation

Omkara is full to the brim with these three sounds: a
represents the bhur loka (the earth) and u the bhuvar loka
(the subtle world).

Metaphorical Interpretation

Not only the complete compendium of knowledge, the four
Vedas, Om envelops the creation process and the cosmos. Om is

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JNANA SANKALINI TANTRA

the divine vibration that can be heard in deep meditation and
contemplation: the omnipresent sound irrespective of time, place,
and causation. This eternal and continuous resonance fills the
heart with divine love, and the mind and intellect with divine
wisdom.

The lokas are the regions or levels of existence of living beings
in any given world. In this verse. Lord Shiva describes how the
Om sound pervades everywhere: a represents bhur loka or the
physical level and u represents bhuvar loka or the subtle world.
In the Gayatri Mantra, there is a description of bhur, bhuvah,
and svah loka, or the three planes of existence. The highest of
the three regions is the svah loka and it is considered to be a
heavenly world. In this verse, Lord Shiva only mentions the
two vowels: a and u, m the consonant is mentioned in the next
verse.

Verse 103

savyanjanam akarastu
svarlokastu vidhlyate
aksaraih tribhiretai&ca
bhavet atma vyavasthita

Translation

The consonant m represents the svah loka. The soul is
manifested in these three letters.

Metaphorical Interpretation

M in Sanskrit is not only a consonant but it represents all the
twenty-five types of consonants from ka up to ma. Speech, words
or thoughts are nothing but a combination of consonants and

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JNANA S ANKALINI TANTRA

vowels. However, when a seeker meditates on the source of all
sounds (Om or Aum), all thoughts and mind disappear, and the
meditator becomes focused in one sound and merges in the state
of superconsciousness or the cosmic conscious state.

At this higher level of consciousness, the spiritual aspirant
transcends the seven planes of existence within the seven
chakras, and ultimately becomes established in the Self, in the
sahasrara chakra or the crown of the head. This is known as
atma-vyavasthiti, or ‘the state of complete establishment in the
Self.’

Verse 104

akarah prthivi jheya
pita varnena samyutah
antarlksam ukarastu
vidyutvarna ihocyate

Translation

Know that the letter a is the earth which is yellow in colour,
(and) the letter u is the antariksha (the inner sky) which has
the colour of lightning.

Metaphorical Interpretation

In this verse. Lord Shiva teaches that by penetrating the
chakras to flow upwards into the inner space, the meditator will
be able to experience divine illumination. The muladhara
chakra is the place of the earth element, which flashes a yellow
coloured light representing the letter a. With the practice of a
yogic technique, such as Kriya Yoga, the spiritual seeker
concentrates on the inner space, in the cavity of the cranium,

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JNANA SANKALINI TANTRA

and internally sees the brilliance of light made up of different
colours, ascending from the lower chakras. When antariksha
(the inner sky) is reached, representing the letter u, the seeker
experiences a reddish bright light. In yogic language this is known
as ‘the soul-fire.’

Verse 105

makar svariti jheyah
fuklavarnena samyutah
dhruvam ekaksaram brahma
omityevam vyavasthitam

Translation

Know that the letter m is svar loka (which is) white in
colour. Brahman is decidedly a u m, in which everything is

present.

Metaphorical Interpretation

As spiritual seekers enter deeper into meditation, reaching
the heavenly blissful state, they see all traces of coloured light
dissolving into a white haze. This is m or svar loka known as
the heavenly world. At this point sincere devotees experience
divine light, divine sound, and the cessation of all thoughts.
This is the state of dhruva or ‘steadiness in the north.’ Dhruva
symbolizes the polestar, alluding to the fact that a seeker must
search the extreme north in the inner sky to become merged in
akshara Brahman.

In the Bhagavad Gita (8:13), Lord Krishna teaches, om iti
ekaksaram brahma: “This is the state when one is completely
free from body consciousness and merges in divine love.”

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JNANA SANKALINI TANTRA

Verse 106

devi uvaca

sthulasya laksanam vrhi
katham mano villyate
paramartham ca nirvanam
sthula siiksmasya laksanam

Translation

Devi said, “What are the qualities of the gross body; how
does the mind become dissolved? Also tell me about
paramartham (the supreme goal), nirvana (liberation), and
the qualities of gross and subtle.”

Metaphorical Interpretation

In this verse, Parvati asks Lord Shiva the last set of questions,
pertaining to the following subjects:

i) The qualities of the gross body,

ii) The dissolution of the subtle body (mind),

iii) The supreme goal of life,

iv) Nirvana, or the ultimate state of liberation.

Each soul is enclosed in three layers of existence: physical,
subtle or astral, and causal. Through proper understanding and
disciplined practice, seekers manage to make progress on the
spiritual path and are able to discard attachment to the physical
and astral bodies. Thus, they reach liberation.

Ordinary people remain engrossed in the body and in the
material world, slaves to the sense organs. The purpose of life is
not artha (material possession) or kama (pleasure through
enjoyment); the supreme goal of life (paramartha) is nirvana or
liberation. This waveless state implies the cessation of all thought,
in order to reach complete communion with God.

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JNANA SANKALINI TANTRA

Verse 107

tfvara uvaca
yena jnanena he devi
vidyate na ca kilvisl
prthivyapastatha tejo
vayurakaSameva ca

Translation

Ishwara said, “By this knowledge, O Devi, one is free from
all sins and the elements like earth, water, fire, air, and ether.”

Metaphorical Interpretation

In this verse, Lord Shiva glorifies supreme knowledge.
Ignorance leads to repeated mistakes, a life of misery and
bondage tied to the chain of birth and rebirth. Knowledge
removes the darkness of ignorance granting liberation as well
as immortality. Knowledge bestows freedom from sins and
suffering; it is the fire that bums up all the seeds of karma.

Human beings contain earth, water, fire (sun), air, and sky,
the same elements that constitute the external world. These five
elements are also present, in a subtle way, in the five spinal
centers (chakras). By the inner purification of the mind, and
through persistent self-effort and the divine grace of the gum,
spiritual seekers are able to experience Truth.

Verse 108

sthula rupl sthito ‘yamca
suksmam ca anyathasthita

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JNANA SANKALINI TANTRA

Translation

One who is in the sthula rupa (the gross body), is also in the
sukshma (the subtle body) and even beyond.

Metaphorical Interpretation

The all-pervading God (Brahman) is present in the gross,
astral, and causal worlds, inside and outside. In the process of
spiritual evolution, a seeker’s consciousness travels to the astral
layer. When awareness reaches the causal level, it is merged in
the eternal Self. Once this process is culminated, the seeker is
saturated in supreme knowledge, and experiences the presence
of the Absolute at every instance, in everything. This
transformation is known as liberation.

Verse 109

sthirasano bhavet nityam
cinta-nidra-vivarjitah
asu sa jayate yogi
nanyatha Siva bhasitam

Translation

Shiva says there is no other way of becoming a yogi, except
by sitting in a firm posture and constantly meditating,
devoid of thought(s) or sleep.

Metaphorical Interpretation

In these last two verses Lord Shiva summarizes his final
instructions in order to achieve self-evolution.

i) Sthirasano bhavet — sthira means ‘steady’ or

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JNANA S ANKALINI TANTRA

‘equipoise’; asana refers to ‘the posture’ or ‘the seat.’
Metaphorically, this means to sit in a fixed posture to meditate
for a longer period of time. The regular practice of yoga and
meditation brings discipline to the body and the mind. Steadiness
in practice is an essential ingredient in reaching Self-realization.

ii) Nityam — is ‘constant.’ Metaphorically, this means to
be unwavering by becoming well established in the soul.

iii) Nidra — vivarjitah alludes to ‘the calmness of the mind
before falling asleep.’ Sleep is an obstacle to spiritual pursuit; laziness
and the excessive need for sleep must be conquered in order to
reach the goal. Metaphorically, sleep is the state of ignorance.

iv) Be a yogi — the devotee follows the direct guidance of
a qualified guru and becomes a yogi. Only a yogi can achieve
emancipation and knowledge. This is the true meaning of Self-
realization.

Verse 110

ya idam pathate nityam
Smvati ca dine dine
sarva papa vi&uddhatma
Sivalokam sa gacchati

Translation

One who reads or listens to this every day, will be freed
from all sins, becoming pure and attaining shiva loka (the
abode of Shiva).

Metaphorical Interpretation

Every holy book in Hinduism begins with a prayer and ends

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JNANA SANKALINI TANTRA

with the glorification of the scriptures known as phala sruti.
Holy books should be assimilated, understood, and put into daily
practice, but theoretical erudition is not enough. Sincere aspirants
must be free from all impurities to be able to merge in God-
consciousness.

This is the path to reach shiva loka or climb Mount Kailasha,
hidden amid the internal snow-peaked Himalayas. Once divine
energy is manifested, all propensities of the mind dissolve and
the purpose of life is complete.

Through self-discipline, immersed in deep meditation, seekers
enter the state of superconsciousness, or perfect union with the
Absolute. A pure mind is the abode of God.

om brahmarpanamastu

Let this work be offered to God

JNANA S ANKALINI TANTRA

Epilogue

There is a symbiotic relationship between life and learning.
Life is an opportunity to learn; and real learning consists of
mastering the art of living. Different spiritual traditions encourage
discipline to attain the ultimate purpose of life: to evolve one’s
consciousness, to feel peace within. Modem educational system
focuses on pragmatic issues of material success, but ignores the
quintessential aim of human existence. Most religious traditions,
however, pivot around this noble cause.

Yoga and Tantra are such ancient spiritual disciplines intended
to instruct seekers on the spiritual path. These sacred teachings
have been handed down from time immemorial and are
composed of various revered texts of spiritual wisdom with a
practical application and implications. Besides imparting
thorough theoretical knowledge, the texts focus on practical
application enabling seekers to experience the essence.

Jnana Sankalini Tantra is in verse form and consists of a
philosophical and esoteric dialogue between Lord Shiva and
his consort, Parvati. The divine pair in their love, dedication,
and unity also symbolizes the relationship between a master
and the disciple, God and the spiritual seeker.

Practice with implicit faith and love is the only way to reach
perfection. In order to attain such divine goal of inner
transformation a spiritual guide is necessary. The guide’s
teaching applied to daily life builds a strong foundation and
paves the way to ultimate enlightenment.

The Yoga Sutras of Patanjali declares that sincere seekers,
full of love and devotion, should practice and follow the
instructions of the teacher until they are firmly established in a
state of permanent communion with God.

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JNANA S ANKALINI TANTRA

In both Yoga and Tantra, the direct guidance of an inspiring
teacher is considered essential to eliminate negative qualities
and pointing the way to spiritual enlightenment. Life’s goal is to
attain and constantly struggle, if necessary, for inner perfection
and emancipation.

I was blessed with such a guru. My master, Paramahamsa
Hariharanandaji, taught that an ounce of practice was better than
a ton of theories. He always maintained that a steady and steadfast
practice is a prerequisite for spiritual evolution.

My Guruji, a symbol of love, devotion, and selfless action
lived an exemplary life. Under his careful guidance, I studied
and meditated on a wide range of spiritual texts. He helped me
transform from within as my consciousness evolved.

Gurudev inspired this book and I started writing it in 1997
and it took great effort to bring it in the present form. Although
this work could not be published during his physical life, every
line is imbued with his divine presence.

I bow to my guru, and to my guru’s gurus.

May this work remain a tribute to their teachings.

Prajnanananda

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JNANA SANKALINI TANTRA

Glossary of Sanskrit Words

Abhyasa

Abhisheka

Achara

Acharya

Adhikari
Adhyatma vidya

Adinatha

Advaita

Agama

Aghora

Ahamkara
Ajna chakra

Akarma

Akasha

Akshara

Akshara tattva

Akula

Allahabad

practice

a form of ritual, in which water, milk
and other substances are poured on the
deities with mantras. It is also practiced
while initiating a disciple into the path of
Tantra.

mode of practice, conduct, discipline
master, teacher, a person established in
good conduct
qualified disciple

spiritual wisdom from the scriptures or
from the teacher

first guru, usually another name for Shiva
state of unity and oneness, a branch of
Indian Philosophy

the supreme knowledge of Shiva taught
to Parvati, Tantra

no darkness or fear, literally a special

tantric practice

ego, attitude of doership

the third eye, in the medulla oblongata, a

place of concentration in between the

eyebrows

actionless

space, sky, ether

syllable, alphabet, imperishable, soul
the philosophy of letters
Lord Shiva

The name of a city where the three holy
rivers, Ganga, Yamuna, and Saraswati
meet. It is one of the places where the
Kumbhamela takes place every twelve

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JNANA S ANKALINI TANTRA

Anahata chakra
Anirvachaniya

Antaratma

Antarjyoti

Anthariksha

Anukalpa

Apa

Apara vidya

Aparabindu
Aparanada
Ary av arta

Atharvana Veda
Atma

Atma tirtha

Avidya

Avyakta

Bhagavatam

Bhairava

Bhakti

Bija

Bindu

Brahma

Brahmacharya

years.

dorsal or heart center

one that is beyond words, it represents

soul, God and even maya

inner soul

inner light in the crown of the head
inner sky

substituted materials
water element

material knowledge, material science,

worldly experiences

lower point, the Shiva principle

lower sound or vibration

another name of the ancient India, the

abode of Aryans

the fourth Veda

soul, the indwelling spirit

seat of the soul

ignorance, nescience

the un-manifested Bhagavad Gita

A spiritual handbook; in the battle of

Mahabharata, the scripture of Yoga,

dialogue between Shri Krishna and

Arjuna

A sacred scripture of 18,000 verses

written by Sage Vyasa

the attendants of Shiva

devotion, a path of experiencing love for

God

seed

point

god as creator, the first Lord of the Hindu
Trinity

abstinence or perpetual celibacy

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J NANA S ANKALINI TANTRA

Brahmagni

Brahmajnana

Brahman

Brahmanda

Brahmashakti

Caryapada

Chakra

Cit

Dakshinachara

Damara Tantra

Damaru

Darshana

Daya

Deha

Deva

Devadeva

Devas

Devesha

Devi

Dharma

Dharmashastra

Dhyana

Dhyanam

Dik tattva

Diksha

Durga

Dvara

Ganapati/Ganesha
Ganapatya Tantra

divine fire

knowledge of the Absolute, highest state
of wisdom

God, the Ultimate Absolute, the Formless
Spirit

universe in the shape of egg

manifested power of God

path of spiritual evolution practiced in Tantra

a spiritual center, wheel, disc, energy centers

in spine and brain

consciousness

right hand or favorable path, a tantric practice
tantric text
kettle drum

Philosophy, the path of direct experience

compassion

the body

male form of God, the illumined one
the indwelling Self, ‘God of all gods’
gods

the Soul, the Lord of gods
female form of God
discipline, divine law
scripture of ethics and morality
meditation, contemplation
study of scriptures
principle of ten directions
spiritual initiation, instruction
Divine Mother
door, entrance

deity of success and wisdom, son of Shiva
and Parvati

tantric text dedicated to Lord Ganesha as
the principal deity

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JNANA SANKALINI TANTRA

Ganga

holy river in India

Ghee

clarified butter

Girija

Parvati or shakti

Gunas

qualities in the body

Hindu Trinity

Brahma, Vishnu, Shiva

Homa

offering oblations into the holy fire with
mantras

Homa karma

sacrificial ceremony

Ida

pranic channel on the left side of the spine

Indriyas

organs of perception, instruments of mind

Ishana

an epithet of Shiva

Ishta devata

personal deity

Ishta mantra

personal mantra

Ishwara

the Supreme Soul, the ruler of the
universe

Jagad

the universe

Jagadguru

guru of the universe, the Divine Mother

Japa

ritual repeated recitation of mantra

Japa mala

rosary

Jar a

old age

Jiva

the individual soul

Jiva tattva

principle of the individual

Jiva-shiva-milana

union between kundalini shakti with
parama shiva

Jhana

first step of prajna, acquisition of spiritual
knowledge

Jhana kanda

the path of knowledge

Jhana pada

path of Self knowledge

Jhanam

knowledge, wisdom

Kala

principle of time, death, the lord of death

Kali

one of the names of the Divine Mother

Kara mala

counting of mantras with the fingers as
rosary

Karma

action, duty, the law of cause and effect

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JNANA SANKALINI TANTRA

Karma kanda
Kartikeya
Kaula chara

Khechari mudra

Koham

Kriya pada

Ksha

Kshiti

Kulam

Kundalini

Laya

Lord Parama Shiva
Loukiki
Madhyama
Mahabharata

Mahamaya

Maheshwara

Mahi

Mana

Mangalya

Manipura chakra

Mantra

Mantra chaitanya
Mantra shastra
Mantra vidya
Mathitva
Maya

Merudanda

Mimamsa

Moksha

the path of action

son of Lord Shiva and Parvati

practice according to Kaulas, a tantric

ritual

tongue pointed towards the fontanel

“Who Am I?”

path of spiritual practice

the last letter in Sanskrit alphabet

earth element in the body

energy

latent spiritual energy in a person
dissolution

Bhattaraka the master of 18 vidyas
traditional

intermittent thought process, middle
the great epic scripture of India authored
by Sage Vyasa, comprising the Gita
power

the supreme Lord

earth

mind

auspiciousness

lumbar center

holy syllable or prayer

awaking consciousness through a mantra

the science of mantra

the science how to use a mantra

churning milk or yogurt

the basis of creation, sustenance and

dissolution, illusion

spine

investigation, deep reflection, a branch
of Indian Classical Philosophy
liberation, the final goal of life in

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JNANA SANKALINI TANTRA

Hinduism

Mount Kailasha in the Himalayas the abode of Lord Shiva, a
place of pilgrimage for the Hindus
Mudra position of body and hands

Muladhara chakra coccyx center

Nada the first primordial sound

Nadabrahma a sound symbol of the Brahman

Nadi energy channel, pranic channel in the spine

Navakula nine aspects of life

Neem tree (margosa) holy tree in India

Nigama The Vedas

Nihilists Buddhists, who believe that nothingness

leads to the state of final emancipation
or enlightenment

Nimitti karana efficient cause

Niranajana Formless, Brahman

Nirguna parameshvara God without attributes

Nirvana liberation in Buddhism

Niti Shastra scriptures on values, morality, and ethics

Omkara the letter a u m

Pada step, the pillars, foot

Padma lotus, chakra

Pancha devata puja the five principal deities, Ganesha, Durga,
Surya, Vishnu, and Shiva

Panchavati five holy trees of the Hindus

Panchabhutas five elements

Panditah scholars in scriptures

Papa sin

Papakarma sinful actions

Para supreme

Para vidya supreme knowledge, supreme spiritual

wisdom

Parabindu upper point

Parama guru superior guru

Paramashiva the Supreme Shiva, unity with the

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JNANA SANKALINI TANTRA

Paramatma

Supreme Self
supreme soul

Paramesthi guru

absolute guru

Paramtattva

the supreme principle

Paranada

un-manifested sound or vibration

Parapara guru

supreme guru

Paravidya

supreme knowledge

Parvati

the divine consort of Lord Shiva and his

Pashyanti

worthy disciple

cognition, the second aspect of sexual

Patala

principle

nether-land one of the several levels of

Pingala

lower planes of existence

pranic channel on the right side of the

Prajna or prajhana

spine

wisdom

Prakriti

material cause, nature

Prakriti tattva

principle of nature

Prana

the vital breath, vital air, primal energy,

Pranayama

life force

breath regulation, special breathing

Prasad

techniques

consecrated food, food offered in the

Prayaga raj

temple

the royal confluence of the three holy

Puja

rivers, a place in North India known as
Allahbad

ritual of worship, adoration

Punya

merits, virtues, noble deeds

Purana

mythological books in India composed

Puranas

by Sage Vyasa

scriptures composed by Sage Vyasa

Purascarana

a special practice of Japa

Purusha

Brahman, the indwelling spirit

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JNANA S ANKALINI TANTRA

Puruvamimamsa

a branch of Indian Philosophy

Rajasic

a quality of restlessness and activities in
human beings

Ramayana

scripture narrating the life and activities
of Lord Rama

Ravi

sun

Rig Veda

one of the four Vedas

Rudra

epithet of Shiva

Sadhaka

spiritual aspirant, seeker

Sadhana

spiritual practice

Sadhana shastra

practical spiritual texts

Saguna parameihvara

God with attributes

Sahasrara chakra

fontanel, crown of the head

Sahitya

literature

Sakara

with form and attributes

Sama Veda

one of the four Vedas

Samadhi

state of communion with God, realization,
superconscious state

Samkhya

scripture of Tantra

Sandhya

evening ritual

Sapta dhatus

seven ingredients or essences in the
human body

Sarasvati

the third holy river in India (invisible)

Sarga

the process of creation

Sarva devata

all deities

Sashi

moon

Sat-Cit-Ananda

a name of the Supreme God, existence-
consciousness-bliss

Sattvic

a quality of calmness in human beings

Sattvika jhana

pure knowledge

Saukhyam

state of happiness

Saumya

lunar, peace, beautiful one

Saura

solar, related to the sun

Shadanga

the six limbs or auxiliaries of the Vedas

239

JNANA SANKALINI TANTRA

Shaivachara
Shaktah
Shakti (Parvati)

Shambhavi mudra or

Shastra

Shiva

Shunya

Siddhantachara

Siddhi

Sishya

Smruti

Spanda

Srishti

Sukha

Surya

Sushumna

Svadhisthana chakra
Tamasic

Tantra

Tantrika mantra

Tapa

Tattvas

Tattviki

Teertha

Teja

Thirta

Toya

Triveni sangama

Upadana karana
Upadesha
Upanishads
Uttarakhanda

practice centered on Lord Shiva

worshipper of the Divine Mother

the creative power of Brahman, divine

energy, Divine Mother

vidya open-eyed meditation, wisdom of

Shiva

scripture

God as destroyer, the third Lord of the
Hindu Trinity

vacuum, space, sky, nothingness

path of contemplation and meditation

perfection and revelation

disciple, follower

Code of Law, memory

the throb, vibration

creation (vibration or energy)

happiness

sun god

the central channel in the spine
sacral center

the quality of inertia and laziness in a
person

a system of spiritual practice
mantras used in tantric practice
penance, austerity, self-mortification
principles or elements
metaphorical language in literature
divine qualities, a holy place
fire principle
holy place of pilgrimage
water

the confluence of the three holy rivers,
the Ganga, Yamuna, and Saraswati
material cause

initiation, teaching, instruction

the last part of the Vedas, also Vedanta

a region in the Himalayas

240

J N A N A SANKALINI TANTRA

Vaikhari

Vaishnavachara

Vakya

Vamachara

Vasudeva

Vayu

Vedachara

Vedanta

Vedas

Vidya

Vijakshara

Vijnana

Vimarsha

Vinasha

Virya

Visarjan

Vishnu

Vishuddha chakra

Vishvasa

Vyakta

Yajur Veda

Yamuna

Yantra

Yoga

the spoken audible word
practice centered on Lord Vishnu
words, statements
a special tantric practice
epithet of Vishnu

the breath, air, prana; god of air/wind
vedic practice

Upanishads, a branch of Indian Philosophy

the most ancient and holy scriptures of

the Hindus

knowledge

root and seed mantra

second step of prajna, applied knowledge,

science

deliberation and discussion

destruction, dissolution

creative force, semen

withdrawal of the life-principle, dissolution,

immersion

God as sustainer, the second God of the
Hindu Trinity
cervical center

the worshippers of Lord Vishnu

the manifested form, manifestation of

God

one of the four Vedas

holy river in India

geometrical shape used in tantric

practices and rituals

a branch of Indian Philosophy, esoteric

meditation

Yogapada art of self-discipline

Yoga Sutras of Patahjali aphorisms on yoga as described by
Sage Patanjali

241

JNANA SANKALINI TANTRA

About the Author

Paramahamsa Prajnanananda, the current head
of the Kriya institutions started by Paramahamsa
Hariharananda, has taken on his Master's mission
of bringing the ancient secret teachings within the
reach of common people who are thirsting for
spiritual knowledge. Paramahamsa Prajnanananda
was bom in 1960 in the village of Pattamundai in
Orissa, India. He has always been a sincere seeker
of truth. After a childhood filled with prayer and a youth enriched by
education joined with meditation, the former Triloki Dash became a
caring teacher as a professor of Economics and guided and inspired
many of his students spiritually.

As a college student, through an unquenchable thirst for God, he
met many saints and visited many ashrams in the Himalayas, looking
for a spiritual guide. While still a student, he met his master
Paramahamsa Hariharananda, who initiated him into the path of Kriya
Yoga. Brahmachari Triloki Dash was later initiated into the glorious
path of Sannyas by his master, becoming Swami Prajnanananda
Giri. On August 10, 1998, on his 39th birthday, the title of
Paramahamsa, the highest title reserved for monks who attain the
summit of realization, who are inspired and divine teachers, guides
and saints, was conferred upon him by his loving and divine master
Paramahamsa Hariharananda.

A truly powerful and extremely loving teacher, author and speaker
on world religion, well versed in the scriptures of the East and West,
he combines a divine compassion for humanity with his love for God
and his mastery of complex philosophical thoughts. His vast
knowledge and his oratory and intellectual skills are fully utilized in
interpreting deep philosophical thoughts in the light of modem science
and psychology. His metaphorical interpretation of the scriptures is
very unique. Using Kriya Yoga as a reference point and an
interpretative tool, Prajnananandaji manages to reveal the hidden
truths contained in the most complex passages of the sacred texts in

242

JNANA SANKALINI TANTRA

ways which make the meanings relevant and helpful in our daily
lives.

With thought-provoking statements and revelatory explanations,
quotations from the Bible and the Bhagavad Gita, and incidents from
the lives of great souls, Paramahamsa Prajnanananda distils the
wisdom of the ages into clear, relevant instructions on leading a moral
and spiritual life in the world today. Without being overly pedantic,
yet incorporating the texts of countless scriptures within his lectures,
Paramahamsa Prajnananandaji does what most religious teachers
stop short of doing and what most of us are thirsting for: he gives
step by step methods for achieving self-realization. Gearing his
lectures to the modem world of East and West, peppering them with
colourful anecdotes, in his humorous yet compassionate style, with
constant words of encouragement to those who must continue to
live in the world, he guides disciples with the love of a mother. To
those who are baffled by the vastness of ancient scriptural wisdom,
the clear, concise and immensely helpful hints and guidance he
provides, helps to make sense of book learning.

The power of his teachings lies in their simplicity and direct
relevance to our lives. He teaches one of the simplest truths of the
scriptures. One needs not only the desire for salvation, but also the
guidance of the Gum and the regular practice of meditation and then
and only then comes realization.

Paramahamsa Prajnanananda teaches only one lesson: the lesson
of love. Through not only the study of scriptures, and the practice of
meditation, but through every action and every breath, he urges us
to realize that we are all divine and to achieve that blissful state of
divine love and contentment, through basic self-discipline and the
practice of simple yogic principles.

His loving guidance and deep compassion have won him the
devotion and faith of countless disciples around the world whose
lives he has transformed.

243

JNANA S ANKALINI TANTRA

AVAILABLE BOOKS ON YOGA, PHILOSOPHY
AND SPIRITUALITY

by Paramahamsa Hariharananda
Kriya Yoga ISBN 81-86713-05-0

Bhagavad Gita in the Light of Kriya Yoga, Volume I: ISBN 0-9639107-0-1,
Volume II: ISBN 0-9639107- 1-X, Volume HI: ISBN 0-9639107-2-8

Isha Upanishad

by Paramahamsa Prajnanananda

Mahavatar Babaji: The Eternal Light of God, ISBN 81-86713-06-9
LahiriMahasaya: Fountainhead of Kriya Yoga, ISBN 3-901665-22-6
Swami Shriyukteshwar: Incarnation of Wisdom, ISBN 3-901665-234
Paramahamsa Hariharananda: River of Compassion, ISBN 3-901665-24-2
The Lineage of Kriya YogaMasters ISBN 3-902038-13-6
My Time with the Master, ISBN 3-902038-08-X

Discourses on the Bhagavad Gita, Volume L ISBN 3-901665-25-0, Volume II,
ISBN 3-901665-26-9

The Torah, The Bible and Kriya Yoga, ISBN 81-86713-00-X
The Universe Within, ISBN 3-902038-144
Yoga: Pathway to the Divine, ISBN 3-901665-21-8
The Path of Love, ISBN 3-902038-07-1
Life and Values, ISBN 3-902038-09-8
AksaraTattva, ISBN 81-87825-02-2

Nava Durga: The Multiple Forms of the Mother ISBN 3-901665-28-5

244

JNANA SANKALINI TANTRA

Nectar Drops: Sayings of Paramahamsa Hariharananda ISBN 3-901665-01-3

Words of Wisdom: Stories and Parables of Paramahamsa Hariharananda,
ISBN 3-901665-00-5

Krishna Katha, ISBN 1-931733-00-7

A Successful Lifestyle, ISBN 1-931733-03-1

Daily Prayers, ISBN 1-931733-02-3

The Changing Nature of Relationships, ISBN 3-902038-10-1

Prapanna Gita, ISBN 1-971733-01-5

Daily Reflections, ISBN 3-902038-12-8

Gautama Buddha, ISBN 3-902038-16-0

The Body’s Dance The Soul’s Play, ISBN 3-902038-17-9

JnanaSankalini Tantra, PB ISBN 3-902038-18-7, HB 3-902038-20-9

245

JNANA SANKALINI TANTRA

KRIYA YOGA

Kriya Yoga is a direct gift from God. The modem revival of
Kriya Yoga began in 1861 by Mahavatar Babaji and has been
handed down to this day through the master-disciple method of
teaching.

Most of us live with a conception of God as omnipotent,
omnipresent and almighty, but few are searching for God within
ourselves. More so, we do not feel the living presence of God
within us through our daily chores and duties. Kriya Yoga can
make us feel the living presence of God through breath-control
and meditation. Any work, kri, is done by ya, the indwelling
soul.

The modem revival of this technique has brought ancient secret
teachings within the reach of householders and families who
are searching for lasting peace and happiness, and who are
hungry to know God. This form of meditation can be added to
enhance one’s religious and spiritual practice.

246

JNANA SANKALINI TANTRA

KRIYA YOGA CONTACTS

USA

Kiiya Yoga Institute
24757 SW 167th Avenue
P.O. Box 924615
Homestead, FL 33092-4615
Tel: +1305 2471960
Fax: +1 305 2481951
E-mail: institute@kriya.org
wwwJkriya.org

INDIA

Hariharananda Gurukulam

Balighai

Puri 750002

Orissa

Tel/Fax: +0091 6752 246644
Tel/Fax: +0091 6752 246788
E-mail: pmission@sify.com
www.prajnanamission.org

EUROPE

Kriya Yoga Centre Vienna
Pottendorferstrasse 69
A-2523 Tattendorf Austria
Tel: +1 43 2253 81491
Fax: +143 2253 80462
E-mail: Jsriya.yoga.centre@aon.at
wwwJsriyayoga-europe.org

Kriya Yoga Centrum
Heezerweg 7
NL-6029 PP, Sterksel
The Netherlands
Tel: +31 40 2265576
Fax: +31 40 2265612

E-mail: lmya.yoga@worldonline.nl

247

With the passage of time, the real meaning
of Tantra was misunderstood. From a highly
evolved spiritual science Tantra was demeaned
as a tool for magical or occult power or an
enhancer of sensual enjoyment.

Tantra is none of these. It is an ancient
discipline that provides a vast learning, a deep
understanding of life, and a methodology to
attain Self-realization.

Jnana Sankalini Tantra is a beautiful and
meaningful dialogue between Lord Shiva and
his consort, Parvati. In tantric practices, both
Shiva and Parvati are worshipped together.

since the former represents consciousness and
the latter, in the form of shakti, symbolizes
energy.

In tantric meditation, inner bliss can be
obtained by arousing energy latent in
humankind, and uniting it with Shiva. Tantra
uplifts consciousness in order to embrace the
cosmic spirit.

ISBN 3-902038-18-7

93902 038189 >

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